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FlyingLionWithABook

Has a C. S. Lewis quote for that.

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FlyingLionWithABook

Has a C. S. Lewis quote for that.

1 follower   follows 0 users   joined 2022 October 25 19:25:25 UTC

					

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User ID: 1739

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I disagree. While you have to take the potential biases or other points of unreliability into account when dealing with eyewitness testimony, they are still more reliable for a historian than most other forms of evidence. All evidence has to be interpreted properly, whether it's eyewitness testimony or a pile of bones in the desert. Bones, for instance, can tell us many useful things: some of the injuries this human may have undergone, and whether they had a chance to heal or not, carbon dating information on provenance, gender, level of bone health, etc. If the historical question you are trying to answer is "How did Richard III die" then access to his bones may be very helpful indeed. But if the question is "What wars did Richard III wage, and against who, and why?" then written accounts will tell you far more, and far more reliably, then digging up bones will.

The legitimacy is legitimately valuable! Even if the election was stolen from you, you gracefully accept defeat unless you have the receipts.

Eye witness accounts will be more reliable than human remains in the case of trying to determine whether Carthaginians really sacrificed children, particularly for something that occurred so long ago in the historical record. That doesn't mean that eye witness accounts are the only kind of evidence, or can never be wrong, it's just a recognition of the fact that testimony gives us more specific and more reliable information than trying to interpret 2,000 year old bones in a hole in the desert. When physical evidence matches eye witness testimony it gives that testimony more credibility, but if you dig up Carthage and you can't find pits full of baby bones that means either the eye witness was not reliable, or that no physical evidence survived the passage of time, or evidence survived the passage of time and you haven't found it yet.

I don't like ads, but I don't tear them down.

Is there a point to eating more carbs?

Even if your current protein intake is sufficient, there really isn't harm in getting more protein, and there could be a lot of benefit. So I would try to up protein rather than increase carbs.

If upping protein isn't an option because it's too satiating and you just can't get enough calories that way, then I would suggest increasing fat. It gets you more calories for your efforts, and it seems to be less harmful than carbs in general.

I do not, and never have, advised anyone to pretend that they believe something they don't. That would be dishonest, and dishonesty is a vice.

I don't see how the advice I gave "wouldn't work" if you have intellectual honesty about your own beliefs. You do not need to believe in God to attempt a prayer, or to attend a church, or to read the Bible with an open mind.

I had thought that ADHD just means "you have a harder time focusing and getting work done"

There are some researchers who believe ADHD primarily involves a defect in emotional regulation, working memory, and time projection. Which adds up to having a harder time focusing and getting work done, but the emotional regulation part is doing a lot more than that. If you have ADHD, you may have less capacity to make yourself feel something different than you are currently feeling, or to blunt the edge of a strong emotion. That could explain the strong desire not to do any work.

EDIT: Also, to your main point, I do find it interesting that you have an aversion to taking your Adderal. If I'm off my Dexedrine then I'm miserable. Irritable, unproductive, lethargic...mostly irritable actually, I snap at people a lot more when I'm off my meds, which is usually ever weekend because I don't want to build up a tolerance.

The Claim of "the holocaust" is that the Germans uniquely set out to kill every jew in Europe, did so on an industrialized scale and with an efficiency never seen before in human, history, and that it is in a category of horror beyond any other genocide to ever exist including the Great Leap forward, Hoomodor, the Killing Fields of Cambodia, and CERTAINLY worse than the Soviet mass killing and expulsion of the German Diaspora post 1945.

The claim of the holocaust is that the Germans acted in a systematic fashion to kill millions of non-combatants, primarily Jews, during WWII. It is certainly not the claim that this is the worst thing that any society has ever done. I believe the standard holocaust "narrative" completely, but I would consider the Great Leap Forward, Holodomor, Killing Fields, the soviet Great Purge, just about everything Japan did to China, the Great Terror of the French revolution, the War in the Vendee, and a great many other historical events equal in kind to the holocaust, with a few greater in degree.

And the testimony of Eisenhower, in his autobiographies and public speaking, and the testimony of the US Army investigations into the camps, and the testimony of thousands of survivors, all seems to point to the fact that Germany killed millions of non-combatants, mostly Jews, on purpose. Primarily through starvation or being shot, but they also definitely killed people in gas chambers as well.

They certainly do not portray the camps as workcamps for enemy aliens. Eisenhower portrays them as "horror camps" where Germans showed "brutality and ruthless disregard of every shred of decency" and whose residents experienced "conditions of indescribable horror". At no point does he blame the conditions in the camps or the starvation of the camp inmates as being the result of collapse, or a loss of life support function during the onslaught of war. Find me the quote where he refers to them as standard work camps, or puts the blame on a lack of supplies rather than the Nazi "bestiality".

Eyewitness evidence is waaaaaaaaaaay better than archeological evidence when it comes to history. Ask any historian what they would rather dig up: a clay tablet with a contemporary account of an event, or a bunch of pot shards. Better yet, ask them if they’d rather have an ancient Akkadian magically transported to the modern day to talk to, or to find a new pile of old foundations and grave goods from the same era. Eyewitness wins every time.

If I had to choose I would say I prefer the second option you laid out, but I'm still not sure I understand the hypothetical Jesuit objection. I mean, nobody makes a choice (or at least not an important choice, such as, say, choosing to accept God's grace) without reasons for doing so. I'm not sure what a choice that is undetermined-by-causation would look like. Everything that comes into existence has a cause, that's Aquinas 101. Our choices are no different. Were (are?) the Jesuits not fans of Aquinas.

It's peaked, in as much as they can't get any more liberal and have nowhere to go but down.

Yes! You do! Unless it's a place where it's illegal to put up posters, you totally get to do that!

Must have been. Googling around about it now all I get are the same articles I've seen about him ever since his rise to fame: "Is Dr. Peterson a Christian?" "Has Jordan Peterson Converted?" And, true to Betteridge's Law of Headlines, the answer is always "I don't know" and "no" respectively.

Haribo Tangfastics

Man, Haribo: those apple rings were my forbidden fruit as a lad, in that my folks wouldn't buy them for me every time I saw them.

Lewis has a great passage on the Christian idea of "erasing the self by serving God" in Mere Christianity (bolded for emphasis, in sections that particularly speak to the OP):

To become new men means losing what we now call "ourselves." Out of ourselves, into Christ, we must go. His will is to become ours and we are to think His thoughts, to "have the mind of Christ" as the Bible says. And if Christ is one, and if He is thus to be "in" us all, shall we not be exactly the same? It certainly sounds like it; but in fact it is not so.

It is difficult here to get a good illustration; because, of course, no other two things are related to each other just as the Creator is related to one of His creatures. But I will try two very imperfect illustrations which may give a hint of the truth. Imagine a lot of people who have always lived in the dark. You come and try to describe to them what light is like. You might tell them that if they come into the light that same light would fall on them all and they would all reflect it and thus become what we call visible.

Is it not quite possible that they would imagine that, since they were all receiving the same light, and all reacting to it in the same way (i.e., all reflecting it), they would all look alike? Whereas you and I know that the light will in fact bring out, or show up, how different they are...

...It is something like that with Christ and us. The more we get what we now call "ourselves" out of the way and let Him take us over, the more truly ourselves we become. There is so much of Him that millions and millions of "little Christs," all different, will still be too few to express Him fully. He made them all. He invented—as an author invents characters in a novel—all the different men that you and I were intended to be. In that sense our real selves are all waiting for us in Him. It is no good trying to "be myself" without Him.

The more I resist Him and try to live on my own, the more I become dominated by my own heredity and upbringing and surroundings and natural desires. In fact what I so proudly call "Myself" becomes merely the meeting place for trains of events which I never started and which I cannot stop. What I call "My wishes" become merely the desires thrown up by my physical organism or pumped into me by other men's thoughts or even suggested to me by devils.

Eggs and alcohol and a good night's sleep will be the real origins of what I flatter myself by regarding as my own highly personal and discriminating decision to make love to the girl opposite to me in the railway carriage. Propaganda will be the real origin of what I regard as my own personal political ideals, I am not, in my natural state, nearly so much of a person as I like to believe: most of what I call "me" can be very easily explained. It is when I turn to Christ, when I give myself up to His Personality, that I first begin to have a real personality of my own.

At the beginning I said there were Personalities in God. I will go further now. There are no real personalities anywhere else.

Until you have given up your self to Him you will not have a real self. Sameness is to be found most among the most "natural" men, not among those who surrender to Christ. How monotonously alike all the great tyrants and conquerors have been: how gloriously different are the saints.

But there must be a real giving up of the self. You must throw it away "blindly" so to speak. Christ will indeed give you a real personality: but you must not go to Him for the sake of that. As long as your own personality is what you are bothering about you are not going to Him at all.

The very first step is to try to forget about the self altogether. Your real, new self (which is Christ's and also yours, and yours just because it is His) will not come as long as you are looking for it. It will come when you are looking for Him. Does that sound strange?

The same principle holds, you know, for more everyday matters. Even in social life, you will never make a good impression on other people until you stop thinking about what sort of impression you are making. Even in literature and art, no man who bothers about originality will ever be original: whereas if you simply try to tell the truth (without caring twopence how often it has been told before) you will, nine times out of ten, become original without ever having noticed it. The principle runs through all life from top to bottom.

Give up your self, and you will find your real self. Lose your life and you will save it. Submit to death, death of your ambitions and favourite wishes every day and death of your whole body in the end: submit with every fibre of your being, and you will find eternal life. Keep back nothing.

Nothing that you have not given away will ever be really yours. Nothing in you that has not died will ever be raised from the dead. Look for yourself, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.

I will believe the report of the 7th Army over your no sources cited whatsoever.

I'm not sure that my view is incompatible with libertarian free will? I believe a summarized definition of libertarian free will is that an agent is able to take more than one possible course. And I agree with that! I think we are able to make multiple choices. I also know that we only ever make one choice: from the perspective of someone looking back from the end of time, all the choices have been made and cannot be changed. And of course the choices we make are informed solely by our character, history, and circumstances (how could they be informed by anything else?). But I don't think the fact that we will make one choice, means we were not able to make another choice, just that we chose not to make those choices.

Honestly, any discussion of free will that goes too deep inevitably makes my head start to spin. I wouldn't consider myself a compatibilist, but then again I never really understood the compatibilist position so it's possible I am one and don't know it.

Jesuits would deny the principle of sufficient reason? That's remarkable to me. I don't know much about Jesuit theology, but I would have thought...I mean, our choices are not ontologically simple enough to be brute facts.

The connection I saw was to the idea that God can see all possible outcomes, and His providence moves events in such a way that the choices He can predict we will make work towards His greater plan while preserving free will. That seems to fit well with Leibniz's thought, especially from this section of his Monadology:

Now as there are an infinity of possible universes in the ideas of God, and but one of them can exist, there must be a sufficient reason for the choice of God which determines him to select one rather than another.

And this reason is to be found only in the fitness or in the degree of perfection which these worlds possess, each possible thing having the right to claim existence in proportion to the perfection which it involves

It seems to me that the Dominican's primary objection is that God structuring the universe around our choices puts God subservient to man's decisions, in a sense. Which I don't really agree with, but I can understand the objection.

Thanks for that context. It really clarifies the Catholic Church's stance on this matter.

I agree wholeheartedly with the Jesuit's "middle knowledge" and it's neat to see an argument that seems to be a direct precursor to Leibniz's "best of all possible worlds" theodicy.

It's a fair cop. I'll do better.

Markets have proven to be very robust decentralized systems for allocating resources: if it is true that growth was higher before central banks started recession proofing, then there's an argument to be made that natural volatility is more optimal then our current level of volatility.

That doesn't logically follow at all: that's like saying that if poison can be used as a weapon, then the antidote to poison is also a form of poison.

If someone uses their speech to overwhelm someone else's speech (for instance, if someone is giving a lecture and someone else starts screaming on a megaphone so that you can't hear them) then they're engaged is censorship. Their speech itself is not censorship, but the form they are presenting it in is censoring others.

Silencing others is not speech, it's censorship.

You don't get to decide what speech is or is not appropriate! That's the whole point! If you don't like it, put up your own poster: but what is or is not allowed to be said in the public square is not based on your opinions. That's the whole point of the 1st Amendment.