Syntax Error Quotes

It's hard to get motivated fixing a compile-time syntax error when you can buy a powder that turns a house into a monster.

The virus is causing something akin to panic throughout corporate America, which has become used to the typos, misspellings, missing words and mangled syntax so acceptable in cyberspace. The CEO of LoseItAll.com, an Internet startup, said the virus had rendered him helpless. “Each time I tried to send one particular e-mail this morning, I got back this error message: ‘Your dependent clause preceding your independent clause must be set off by commas, but one must not precede the conjunction.’ I threw my laptop across the room.”  . . . If Strunkenwhite makes e-mailing impossible, it could mean the end to a communication revolution once hailed as a significant timesaver. A study of 1,254 office workers in Leonia, N.J., found that e-mail increased employees’ productivity by 1.8 hours a day because they took less time to formulate their thoughts. (The same study also found that they lost 2.2 hours of productivity because they were e-mailing so many jokes to their spouses, parents and stockbrokers.)  . . . “This is one of the most complex and invasive examples of computer code we have ever encountered. We just can’t imagine what kind of devious mind would want to tamper with e-mails to create this burden on communications,” said an FBI agent who insisted on speaking via the telephone out of concern that trying to e-mail his comments could leave him tied up for hours.

Python is much more like a dog, loving you unconditionally, having a few key words that it understands, looking you with a sweet look on its face (>>>), and waiting for you to say something it understands. When Python says “SyntaxError: invalid syntax”, it is simply wagging its tail and saying, “You seemed to say something but I just don’t understand what you meant, but please keep talking to me (>>>).

In order to avoid these errors, we must employ a symbolism which excludes them, by not applying the same sign in different symbols and by not applying signs in the same way which signify in different ways. A symbolism, that is to say, which obeys the rules of logical grammar—of logical syntax. (The logical symbolism of Frege and Russell is such a language, which, however, does still not exclude all errors.)

It’s worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the picture of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind—no semantics, syntax, phonemics—we’d all just be babbling incoherently and wouldn’t be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it’s impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time.

Today, Arabic numerals are in use pretty much around the world, while the words with which we name numbers naturally differ from language to language. And, as Dehaene and others have noted, these differences are far from trivial. English is cumbersome. There are special words for the numbers from 11 to 19 and for the decades from 20 to 90. This makes counting a challenge for English-speaking children, who are prone to such errors as “twenty-eight, twenty-nine, twenty-ten, twenty-eleven.” French is just as bad, with vestigial base-twenty monstrosities, like quatre-vingt-dix-neuf (four twenty ten nine) for 99. Chinese, by contrast, is simplicity itself; its number syntax perfectly mirrors the base-ten form of Arabic numerals, with a minimum of terms. Consequently, the average Chinese four-year-old can count up to forty, whereas American children of the same age struggle to get to fifteen. And the advantages extend to adults. Because Chinese number words are so brief—they take less than a quarter of a second to say, on average, compared with a third of a second for English—the average Chinese speaker has a memory span of nine digits, versus seven digits for English speakers. (Speakers of the marvelously efficient Cantonese dialect, common in Hong Kong, can juggle ten digits in active memory.)

Black American Sign Language (BASL) is a dialect of ASL used by Black Americans in the United States, often more heavily in the Southern states. ASL and BASL diverged as a result of race-based school segregation. Because student populations were isolated from one another, the language strands evolved separately, to include linguistic variations in phonology, syntax, and vocabulary. BASL is often stigmatized when compared to “standard” ASL. The measurement of “standard signs” is particularly fraught, because it is based on signs used at Gallaudet University, a formerly segregated institution. The belief that one variant of a language is superior to others is called prescriptivism, and subscribers frequently conflate nonstandard usage with error. In the United States, progressive linguists argue that prescriptivism and prestige languages are tools for preserving existing hierarchies and power structures, with ties to Eurocentrism and white supremacist ideology.

Take, for example, the following sentence: “I prefer to eat with a fork and a camel.” Your brain has just generated an N400 wave, an error signal evoked by a word or an image which is incompatible with the preceding context.11 As its name suggests, this is a negative response that occurs at about four hundred milliseconds after the anomaly and arises from neuronal populations of the left temporal cortex that are sensitive to word meaning. On the other hand, Broca’s area in the inferior prefrontal cortex reacts to errors of syntax, when the brain predicts a certain category of word and receives another,12 as in the following sentence: “Don’t hesitate to take your whenever medication you feel sick.” This time, just after the unexpected word “whenever,” the areas of your brain that specialize in syntax emitted a negative wave immediately followed by a P600 wave—a positive peak that occurs around six hundred milliseconds. This response indicates that your brain detected a grammar error and is trying to repair it.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

Reason, when understood ontologically, takes on an entirely different meaning from the one conventionally assigned to it. It takes on the extra “dimensions” of emotion, perception, intuition, desire and will. All of these are involved in the intricate nexus for providing sufficient reasons for actions. People who don’t understand our work keep reducing reason to one dimension, which means that our central point that reason is ontological and explains everything – including love, human error, insanity, and everything else that, according to the conventional treatment of reason, has nothing to do with reason – has completely escaped them. Reason, in our system, is both syntactic (structural) and semantic (meaningful). Its semantic aspect is what gives it the capacity to generate all the weird and wonderful things that average people do not associate with reason. They regard reason in strictly syntactic, machinelike terms. That is only one aspect of reason. It has many others.

Python is much more like a dog, loving you unconditionally, having a few key words that it understands, looking you with a sweet look on its face (>>>), and waiting for you to say something it understands. When Python says "SyntaxError: invalid syntax", it is simply wagging its tail and saying, "You seemed to say something but I just don't understand what you meant, but please keep talking to me (>>>).

Carmen's speciality is national news, and her greatest pleasure is finding inconsistencies in the declarations of politicians: syntactical errors, and – why not? – howlers. The one she has the most fun with is the mayor. Someone who can't speak shouldn't be in charge of a city, she's always saying. And, far from being elitist, her observation alludes to the obvious contempt a certain affluent social class – from which the mayor hails – feels for language (words, meaning, syntax, conjugation, use of prepositions, solipsisms) and which she, a secondary-teacher of language and literature for more than thirty years, refuses to countenance.

It's worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the pictures of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind--no semantics, syntax, phonemics--we'd all just be babbling incoherently and wouldn't be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it's impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time. (p. 200)

I believe the hard part of building software to be the specification, design, and testing of this conceptual construct, not the labor of representing it and testing the fidelity of the representation. We still make syntax errors, to be sure; but they are fuzz compared to the conceptual errors in most systems. If this is true, building software will always be hard. There is inherently no silver bullet.

He felt lost, as if he had a parser malfunction, as if the world were one giant syntax error.

In addition to the habituation and education of programmers are the constraints offered by the programming environments themselves which can be very unforgiving. Punctuation, for example, is part of the syntax of programming languages and misplaced punctuation can cause all sorts of strange bugs and errors to occur

ME: HOW MUCH WOULD WE RAISE IF EVERYBODY PAID $8.95 IN TAXES? ROUGHLY. COMPUTER: SYNTAX ERROR. ME: NO, A SYNTAX ERROR WOULD BE “ME HIT COMPUTER IN SCREEN WITH BIG ROCK.” COMPUTER: ROUGHLY $2 BILLION. ME: THANK YOU.

256 I’ve always felt an almost physical loathing for secret things – intrigues, diplomacy, secret societies, occult sciences. What especially irks me are these last two things – the pretension certain men have that, through their understandings with Gods or Masters or Demiurges, they and they alone know the great secrets on which the world is founded. I can’t believe their claims, though I can believe someone else might. But is there any reason why all these people might not be crazy or deluded? The fact there are a lot of them proves nothing, for there are collective hallucinations. What really shocks me is how these wizards and masters of the invisible, when they write to communicate or intimate their mysteries, all write abominably. It offends my intelligence that a man can master the Devil without being able to master the Portuguese language. Why should dealing with demons be easier than dealing with grammar? If through long exercises of concentration and willpower one can have so-called astral visions, why can’t the same person – applying considerably less concentration and willpower – have a vision of syntax? What is there in the teachings and rituals of the Magic Arts that prevents their adherents from writing – I won’t say with clarity, since obscurity may be part of the occult law – but at least with elegance and fluency, which can exist in the sphere of the abstruse? Why should all the soul’s energy be spent studying the language of the Gods, without a pittance left over to study the colour and rhythm of the language of men? I don’t trust masters who can’t be down-to-earth. For me they’re like those eccentric poets who can’t write like everybody else. I accept that they’re eccentric, but I’d like them to show me that it’s because they’re superior to the norm rather than incapable of it. There are supposedly great mathematicians who make errors in simple addition, but what I’m talking about here is ignorance, not error. I accept that a great mathematician can add two and two and get five: it can happen to anyone in a moment of distraction. What I don’t accept is that he not know what addition is or how it’s done. And this is the case of the overwhelming majority of occult masters.

Now I created a module from whole cloth. It was concise, not even a hundred lines of code, built in perfect symmetry around a single action. One by one, in exactly the right order, I suspended the arm’s motor control loops. Then I loaded the action directly into the PKD 2891 Stepper Motors, which most people didn’t realize you could do; they all had their own MCUs, with just enough memory for what came next. Then, one by one, I brought the motor control loops back online. I finished my new module, named it, tried to compile, was informed of several embarrassing syntax errors, corrected them, compiled again. I flashed the Vitruvian with the new code and said aloud, “Try again.” It plucked up an egg, moved it lightly into position, paused, and thwacked the egg against the rim of the bowl. Just after the thwack, my new module took over. The motor control loops went dark. The arm wasn’t running blind; it was more like … a blink. Not even a hundred milliseconds, during which my new module said: Just go for it. In the ArmOS codebase, as part of the Control package, I had created something new—a tiny space without feedback or self-awareness—and I had named it Confidence. The yolk flowed out with the albumen while the shell came apart cleanly in the Vitruvian’s six-fingered grip. The arm swiveled and dropped the shell neatly into the small bowl I had set up for that purpose—the bowl that had never before this moment actually been needed. I had solved the egg problem, and I had done so in the simplest way possible: not by adding code, but by taking it away. During the blink, the Vitruvian was no longer caught in a wash of continuous feedback. It was no longer second-guessing its second guesses a thousand times every second.

I believe the hard part of building software to be the specification, design, and testing of this conceptual construct, not the labor of representing it and testing the fidelity of the representation. We still make syntax errors, to be sure; but they are fuzz compared to the conceptual errors in most systems.

Here’s what you do during a light (or baseline) edit: Correct inconsistencies in the mechanics of the body text — spelling, capitalization, punctuation, abbreviations, use of hyphenation and dashes, font and font sizes, and everything else your eyes take in. Correct inconsistencies in the other parts of the document — footnotes and endnotes; tables of content and page numbers; placement of page numbers, headers, and footers; and charts, graphs, and maps. Correct grammar and usage errors, but do not change anything that is not an outright error. Flag awkward or confusing language, but do not revise it. Bypass benign areas of wordiness and jargon, but query unusual words that may not be accessible to the audience. Flag information that seems incorrect or is not factual. Flag information that may require permission for use, as well as statements or language that may expose the author or publisher to lawsuits. During a heavy edit — the kind that may require a backhoe — you do the following: Correct all errors and inconsistencies in grammar, syntax, and usage. Rewrite areas of wordiness or confusing or awkward construction. Flag and query inappropriate or overused figures of speech, jargon, or sentiment. Check and revise information that seems incorrect or is not factual. Query and suggest changes or fix discrepancies and conflicts in content (or, if fiction, in plot, setting, and character details). Flag and suggest changes in language that promotes bias or stereotyping or is otherwise insensitive to a particular section of the readership. For fiction, query the intent of bias-heavy language if it is difficult to discern a reason for the language in the context of the piece. Suggest changes to the layout or order of information for clarity or a more logical progression of an argument.

The most common prepositional error is forgetting that the noun or pronoun in a prepositional phrase is the object of the preposition. The object of the preposition must be expressed in the objective case. Who can forget Jane Russell’s line, in a 1970s Playtex ad, for a bra “for we full-figured gals.” The preposition for mandates the pronoun us. But, then, Russell never was known for her pronouns.

Editing, although important, is often a less complex process. It involves identifying and then correcting errors in grammar, punctuation, capitalization, syntax, and spelling.

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