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nilmask

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投稿

“Children are potentially still being medically mismanaged”

bbc.com
5 ポイント·投稿者 nilmask·3 年前·1 コメント

[untitled]

2 ポイント·投稿者 nilmask·3 年前·0 コメント

コメント

nilmask
·3 年前·議論
Maybe we are using different maps of this literary territory.
nilmask
·3 年前·議論
> People have a problem

Why do you presuppose that others infer & arrive at the same interpretations you do? Isn't your own form of generalization from the subjective inferences made from your own individual mind, to the thoughts of others, presumptuous?

I'm getting tired of the progressive tendency to read offence, bigotry, racism, sexism, transphobia, etc. into every little word & minutiae of nuance uttered by others. It's on the verge of induced pareidolia for outrage & victimhood.

Do you reside or hail from one of the aforementioned countries, or are you merely "signal boosting" and getting outraged on their behalf?
nilmask
·3 年前·議論
I tend to agree. There is no true self.

However, does this claim not fly in the face of "identifying as" a particular gender, race, tribe, etc?

And what of opinions formed on the basis of incomplete and/or insufficient information?
nilmask
·3 年前·議論
[flagged]
nilmask
·3 年前·議論
Just for the sake of drawing ideas from far afield, I will make reference to the Hermetic axiom of "as above, so below; as below, so above" for the purposes of this entry.

Interpreted through a lens where the "above" corresponds to the mental, ideal, immaterial, the rational and the irrational, what can be very loosely referred to as "the psyche;" and the "below" corresponds to the physical world, governed by the laws of nature; this maxim can be understood to mean, "as exists in the psyche, so in the physical world; as exists in the physical world, so in the psyche."

Our psychological state influences our course of action in the physical world, and the response we get from the physical world in turn influences our psychological state in a mutually reciprocal relationship. What is more significant than just one or the other is the relationship between the psychological and the physical; how thoughts can precede actions, and how actions can cause reactions within the psyche (this is how I understand what Daniel M. Ingram refers to as "Cause and Effect" in his text, "Mastering the Core Teachings of the Buddha" [0]).

Reality exists between these two poles, in that we interpolate between the discrete, moment-to-moment perceptual data we receive from the five sensory organs, as well as the intellectual, intuitive, & psychological data we receive from the sixth "sense door" of mind, in order to construct a continuous view of the world. Thus, I would hazard to claim, if we wish to alter (at least our subjective, or "microcosmic" lens on) our reality, we have the option of either perturbing our psychological state (the way of the Jungian analyst, the mystic, the Yogi, the devotee, and so on), or our physical state (by altering our mundane life circumstance, diet, lifestyle, and so on).

I view psychedelics as instrumental in probing the boundary between these two poles of this mutually reciprocal relationship between mind and body, being chemical (physical) agents that induce immediately apparent effects within the psyche; they allow one to explore the ways in which perception and our internal, psychological reactions to that perceptual data are related. Psychedelics are a unique tool that allow one to alter (however crudely, imprecisely, and quantifiable only in the loosest of senses) their psychological parameters in such a way that allows for, at the very least, the base realization that:

there is more than one way to think about and perceive the world.

To the extent that our thoughts and perceptions about the world influence our actions within it, and the feedback we receive from it, it is at least interesting to temporarily inhabit different ways of apprehending it, to come to a more diverse view of reality that has appreciated it, if only briefly, from multiple different angles. The insights we may or may not arrive at, having contemplated our view of reality from a different vantage point, may reconfigure our internal psychological state in a way that influences future action.

The alchemical goal of the transmutation of base metal into gold was more than a physical pursuit; it was a spiritual one, whose object was the reconfiguration of the base psyche, victim to the whims and vicissitudes of the urges and desires of the animal self, into "enlightened" consciousness, continuously aware, present, and able to choose on a moment-to-moment basis the next course of action, however subtle. Through the reconfiguration of one's psyche in a permanent and lasting manner (the "magnum opus"), by the Hermetic axiom aforementioned, one is able to forever reconfigure their relationship to the physical world and (purportedly) act within it in a manner that more closely coheres with one's personal view of "what is right."

[0] https://www.mctb.org/mctb2/table-of-contents/part-iv-insight...
nilmask
·3 年前·議論
Safeguarding the privacy of a user's personal information is a technological problem that should be solved through the development and correct usage of cryptographic primitives that secure that data.
nilmask
·3 年前·議論
referer header
nilmask
·3 年前·議論
Other stories from healthcare workers:

    Other girls were disturbed by the effects of testosterone on their clitoris, which enlarges and grows into what looks like a microphallus, or a tiny penis. I counseled one patient whose enlarged clitoris now extended below her vulva, and it chafed and rubbed painfully in her jeans. I advised her to get the kind of compression undergarments worn by biological men who dress to pass as female. At the end of the call I thought to myself, “Wow, we hurt this kid.”

    The overwhelming majority of our patients are white, but this girl was black. She was put on hormones at the center when she was around 16. When she was 18, she went in for a double mastectomy, what’s known as “top surgery.” Three months later she called the surgeon’s office to say she was going back to her birth name and that her pronouns were “she” and “her.” Heartbreakingly, she told the nurse, “I want my breasts back.” The surgeon’s office contacted our office because they didn’t know what to say to this girl.
https://archive.is/OsYCS
nilmask
·3 年前·議論
"Filipinx" introduces non-gendered terminology in an already ungendered language, using letters not even in the Tagalog language. I don't know any Filipinos who use it.

Not only is it ignorant, it's literally racist white cultural and linguistic imperialism. Wasn't the enslavement, rape and murder of my ancestors over centuries enough for you all already?
nilmask
·3 年前·議論
You're right. Let's just do everything on the computer.
nilmask
·3 年前·議論
You want multiple NS records containing hostnames of nameservers from two or more providers on independent infrastructure (i.e. not two providers that are both hosted on, for example, AWS' compute).

I would advise against running your own nameserver unless you have confidence in your ability to operate it correctly.

You can increase the TTLs if you don't anticipate record data changing frequently, or are able to tolerate delays in your DNS record changes being served (until the cached answers expire).

Choice of resolver (e.g. 1.1.1.1, 8.8.4.4) is out of your control (except of course, on your own devices and machines). Increasing the TTLs may improve robustness, assuming that your clients' resolvers are well-behaved and respect TTLs [0].

[0] https://www.ctrl.blog/entry/dns-client-ttl.html
nilmask
·3 年前·議論
[flagged]
nilmask
·4 年前·議論
The only one posting in bad faith is you. You have brought literally nothing substantive to the conversation - no citations, no rebuttals, no arguments, no positions.

Allow me to recapitulate your position for you - you are categorically wrong, on all counts. Try getting an education to learn why.
nilmask
·4 年前·議論
Stop exercising your privilege to silence the marginalized voice of an ethnic minority.
nilmask
·4 年前·議論
I see. People who cannot afford Internet are not real people. After all, they do not have a "number in some file somewhere."
nilmask
·4 年前·議論
> No relief, no perspective, no vanishing point where the gaze might risk losing itself, but a total screen where, in their uninterrupted display, the billboards and the products themselves act as equivalent and successive signs.

- Jean Baudrillard, "Hypermarket and Hypercommodity." Simulacra and Simulation, 1981.

Astonishing to think that McLuhan presaged this thinker by almost 20 years. It is interesting to generalize the phenomenon - that of, to again quote Baudrillard, "substituting the signs of the real for the real."

It was well understood that mere simulacra (in the original, pre-Baudrillard sense of the term - a representation of a person) were not to be conflated for the person they referred to themselves; the fidelity and character of classical, pre-digital media were sufficiently distinct from "real world" perceptual cues to make this clear.

Humanity was, in some way, ineffable; one could only point to it through books and brush strokes, or otherwise witness it and come to one's own judgments of another's character in person. However, in the present day, when every minutiae of every day being can be captured in 4K, paused, rewound, and replayed, we now find ourselves content to mistake that assemblage of pixels on a screen for an actual person, despite McLuhan boldly proclaiming in 1977 that "on the air, we do not have any physical body." [0]

Let us return to McLuhan now, into "a world where the [profile] will become a substitute for the [person] and all the satisfactions will be derived informationally from the [profile] and the [person] will be merely a number in some file somewhere."

Substitutions my own. Stark. In Baudrillard's words, indeed referencing McLuhan:

> The medium itself is no longer identifiable as such, and the confusion of the medium and the message is the first great formula of this new era.

- Baudrillard, "The End of the Panopticon." Simulacra and Simulation, 1981.

What makes this especially pernicious is how the mere presence of the new digital and social media are fundamentally intertwined with reality, in the same way an observer becomes a part of their own experiment by virtue of the act of observation itself perturbing the system: "It becomes more complicated because this family fell apart during the filming: a crisis erupted, the Louds separated, etc. Whence that insoluble controversy: was TV itself responsible? What would have happened if TV hadn't been there?" (Baudrillard)

What becomes of the self under constant surveillance and observation? Is it the same self, or one conditioned by the media, and those who operate it? Consider that humanity has been under this condition for over at least a decade now, in which people are content with having many (all?) aspects of their lives documented for the world to see, whereas privacy and pseudonymity used to be the norm until the Facebook era.

[0] https://www.tvo.org/transcript/155847
nilmask
·4 年前·議論
> Show business had been one way of establishing identity by just put-ons. And without the put-on, you're a nobody.

It always felt disingenuous to "smile for the camera" when really my life circumstances were plainly miserable at the time. However, by refusing to participate in fraudulent representations of your identity, you now become a nobody; a digital vampire, without a reflection in the black mirror.

> Role-playing has become the normal mode of survival in the business world.

You adopt an alter-ego. In the modern information age and WFH era, this is a non-corporeal identity whose representation is purely digital.

> When you're on the air, you're a discarnate being.

It may or may not have any correlation to your "actual" (read: corporeal) identity.

> Everybody tends to merge his identity with other people at the speed of light.

In modern censorious culture, the boundaries of your non-corporeal identity are being violated without consent - in order to have an identity (read: participate in most mainstream social media on the Web), you must adopt the ethics of the Moderator class and the masses of Users that uphold the group identity.

Failure to accept the group ethos and install it into your non-corporeal identity leads to a deprivation of that non-corporeal identity; whether you were banned or merely refused to sign up on principle, the effect is the same - you are a ghost without a digital representation.

> [...] and this, I think, has been one of the big effects of the electric age. It has deprived people, really, of their private identity.

What makes this uniquely more dystopian in the COVID era is that identity has progressed to Baudrillard's third order simulacrum: "it masks the absence of a profound reality." Whereas the distinction between one's non-corporeal (digital) identity was clear in decades prior, due to, e.g. low megapixel cameras; low video resolutions & bitrates; historical groundings in BBS, mailing lists, and fora; etc.

...it is now becoming easier - tacitly assumed, even - to conflate one's digital identity for the "real person" (discussions of what a "real person" is notwithstanding). Indeed, for many people we encounter, our only interactions with them will be digital; especially during that time where in-person interaction was in fact forbidden, for reasons of public health. Thus, failure to assimilate into the group identity and uphold its manner of thought feels much closer to a direct assault on one's personal, corporeal identity.