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To read: “The Ego and Its Own” by Max Stirner

To read: The Ego and Its Own by Max Stirner. Via a black-crowned night heron in a midnight pond:

stirner’s whole schtick was being against ideology in general. […] behaving a certain way in the name of an Idea is therefore completely illogical, because, it’s not real! what’s real is your own happiness and comfort in the world.

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“I don’t think we know how to separate when we’re feeling pity and when we’re feeling inspiration.”

A short surfing with coffee. It’s getting quiet as clients and collaborators head off for the holidays, so I played inbox catch-up this morning

Issue 227 of Rachel Andrew’s CSS Layout News is full of excellent reading and listening related to accessible and inclusive design. The link I dug most in to was “Future Accessibility Guidelines—for People Who Can’t Wait to Read Them” by Alan Dalton. His article led me to Liz Jackson’s Interaction 2019 keynote “Empathy reifies disability stigmas”. Part way through, she recommends the book Pathological Altruism. Looks like a big read (and it’s not cheap!) but it seems very worthwhile.

From about 8min 28sec in to her talk:

Step two of the design thinking process is defining the problem — but because disabled people are rarely able to lead, it often becomes us that are defined as the problem rather than the problem being defined as the problem. It becomes about what we can or can’t do, rather than how something does or doesn’t work for us.

So you have our insights gleaned, we’re defined as the problem, and then designers enter this iterative process of ideation, prototyping, and testing which leads to the unacknowledged stick stepper design thinking or as I call it, design thanking.

Because we’re expected to be grateful for that which has been done for us.

Her talk is roughly 20 minutes long and well worth a watch.

Thanks to Sam for the CSS Layout News recommendation.

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“A leaf a gourd a shell a net a bag a sling a sack a bottle a pot a box a container”

That’s right, they said. What you are is a woman. Possibly not human at all, certainly defective. Now be quiet while we go on telling the Story of the Ascent of Man the Hero.

Go on, say I, wandering off towards the wild oats, with Oo Oo in the sling and little Oom carrying the basket. You just go on telling how the mammoth fell on Boob and how Cain fell on Abel and how the bomb fell on Nagasaki and how the burning jelly fell on the villagers and how the missiles will fall on the Evil Empire, and all the other steps in the Ascent of Man.

If it is a human thing to do to put something you want, because it’s useful, edible or beautiful, into a bag, or a basket, or a bit of rolled bark or leaf, or a net woven of your own hair, or what have you, and then take it home with you, home being another, larger kind of pouch or bag a container for people, and then later on you take it out and eat it or share it or store it up for winter in a solider container or put it in the medicine bundle or the shrine or the museum, the holy place, the area that contains what is sacred, and the next day you probably do much the same again — if to do that is human, if that’s what it takes, then I am a human being after all. Fully, freely, gladly, for the first time.

From Ursula K. Le Guin’s essay The Carrier Bag of Fiction published by Ignota

GC gave me this book the other day, perfectly timed.

It can feel like the path to success, whatever on earth success actually is, takes some sort of aggro-ambition. What if it is gentler, more of a methodical and deliberate accumulation than a conquest?

SB has been playing Death Stranding and I’ve really enjoyed following along. The arc is definitely hero-centric, and of course the story is way out there in sci-fi land, but the main mechanic of accepting and delivering cargo is much more human than so many other supposedly more realistic video games.

I’d like to get and read Elizabeth Fisher’s Women’s Creation from 1975, but it might be tough to find in print. Thankfully the Internet Archive seems to offer it for borrowing. Pretty cool, I didn’t know that they had a lending library for scanned books.

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Ikigai 生き甲斐

Ikigai 生き甲斐 = the ideal reason to get up in the morning. There are web articles aplenty on this topic but it doesn’t need much explaining, it’s just a more structured way of thinking about things you already have knocking around in your head. Worth keeping in mind.

                         . . . . . . .
                    .                     .
                 .         FOR               .
               .                LOVE           .
              .                                 .
             . . . . . . .           . . . . . . .
          . .               .     .               . .
      .     .   PA            . .        MI       .     .
   .        .    SS        .       .      SS      .        .
  .         .     IO      .         .      IO     .         .
 .           .      N    . . . . . . .       N   .  FOR      .
.   FOR       .     .   .             .   .     .             .
.              . .      .             .      . .    CO        .
.   TA         . .      .      🌱     .      . .     MM       .
.    LE       .     .   .             .   .     .     UN      .
 .    NT     .  PR       . . . . . . .           .     IT    .
  .         .    OF       .         .   VO        .      Y  .
   .        .     ES       .       .     CA       .        .
      .     .      SI         . .         TI      .     .
          . .       ON      .     .        ON     . .
             . . . . . . .           . . . . . . .
              .                                 .
               .          FOR                  .
                 .             MONEY         .
                    .                     .
                         . . . . . . .

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“the insistence in any of them will necessarily lead to suffering”

The experience of the Self that is given in the existence of a personality comprises five conditioned attributes, namely, corporeal form (rûpa), sensations (vedanâ), perceptions (saññâ), emotions (sankhâra) and consciousness (viññâna). These five clusters (pañca khandha) determine all the body and mental phenomena of our contingent and finite experience. The North–American Buddhist philosopher Robert Thurman gives us vivid images of each of the mentioned elements:

We begin by looking at the body. We can […] thump our chests and say, ‘I’m me’, but surely we are not just a bunch of ribs. We look in the mirror and say, ‘There I am’, but we say the same thing when we see old snapshots of ourselves […] We can explore cells, axons, and dendrites; molecules, DNA, and RNA; atoms, subatomic quantum particles, unnameable forces and energies. Nowhere we can find anything still, static, independent. […]

We can move on to our minds and begin by sifting through our feelings, sensations, pleasures, pains, or numbnesses. […] I investigate my sensory surfaces and, after some time, give up finding any stable, self–sufficient ‘I’ anywhere along them.

Then we can move into images, words, symbols, ideas, concepts, mental pictures. This at first seems promising. ‘I’ is a word, after all. The names ‘Alice’, ‘Joe’, ‘Carol’, and ‘Shakyamuni’ all are nouns. When I pronounce my own name, ‘Bob’, does an image of myself arise in my mind? Is it a recent snapshot of my face? […] A curriculum vitae? A biography? Is it a favorite logo? A trademark? A symbol? […] None touches the essence of ‘me’. […]

We can move deeper into the motions of the mind, into emotions. When ‘I’ love or am in love, I feel powerfully present, even in the moment of feeling that solidity melting. When ‘I’ hate, I am carried away by destructive impulses […] – all these energies seem to take hold of ‘me’, or seem to emanate from ‘I’. But as I think them through, observe them in actuality or in memory, they seem fully bound in relationships. […]

At last we come to awareness itself, to look at our very consciousness […] But to turn toward my center of awareness, I have to tell my awareness to turn back on itself.

Thurman, Robert, Inner Revolution: Life, Liberty, and the Pursuit of Real Happiness, New York: Riverhead Books, 1998 (pp.74–79)

What we can say is that our personality is but the result of a combination of those five elements – to the point that the belief in its autonomy and permanence ends up being a suffering–causing illusion. In none of the mentioned clusters would we be able to detect the presence of an autonomous and unconditioned subject; therefore, the insistence in any of them will necessarily lead to suffering.

Correia, Carlos João, Personal Identity and Eastern Thought”, Filozofija i Društvo, vol 20 no 3, Belgrade: University of Belgrade, 2009 (pp.74–75)


I came across Prof. Correia’s paper when doing a bit of research on western vs. eastern perspectives on identity and the self. Side note: I don’t think I’ve ever seen such a strong profile photo as the one on Bob Thurman’s site.

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moreish

“Moreish” is a word that doesn’t exist in American English, but it should.

We were discussing moreish-ness in relation to oatmeal cookies the other day. What makes a food moreish, something that hits the spot but also leaves a void, leaves you wanting a little more?

At the time, I felt that it requires multi-dimensionality, just enough contrast. When something is too on-the-nose, it isn’t moreish. Cookies without a pinch of salt, tomato sauce without a little sweetness.

Since then I’ve been thinking about moreish-ness a lot outside of the context of food, and the contrast idea stands up.

Outfits, websites, books, relationships. Requires more exploration.

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“That question each must answer for himself”

‘Science explains the world, but only Art can reconcile us to it. What do we really know about the origin of the Universe? A blank so wide can be filled with myths and legends. I wished, in my mythologizing, to reach the limits of improbability, and I believe that I came close. You know this already, therefore what you really wanted to ask was if the Universe is indeed ludicrous. But that question each must answer for himself’.

From “King Globares and the Sages” by Stanisław Lem

“King Globares and the Sages” is one in a collection of short stories by Stanisław Lem titled Mortal Engines. It was published by The Seabury Press in 1977 and by Penguin Classics in 2016. All of the stories in the collection were chosen, translated, and introduced by Michael Kandel.