Typing Error Quotes

Like the famous mad philosopher said, when you stare into the void, the void stares also; but if you cast into the void, you get a type conversion error. (Which just goes to show Nietzsche wasn't a C++ programmer.)

A stupid person can make only certain, limited types of errors; the mistakes open to a clever fellow are far broader. But to the one who knows how smart he is compared to everyone else, the possibilities for true idiocy are boundless.

Further, my characterization of a loser is someone who, after making a mistake, doesn’t introspect, doesn’t exploit it, feels embarrassed and defensive rather than enriched with a new piece of information, and tries to explain why he made the mistake rather than moving on. These types often consider themselves the “victims” of some large plot, a bad boss, or bad weather. Finally, a thought. He who has never sinned is less reliable than he who has only sinned once. And someone who has made plenty of errors—though never the same error more than once—is more reliable than someone who has never made any.

Sometimes, when people have a low opinion of their own worth—or, perhaps, when they refuse responsibility for their lives—they choose a new acquaintance, of precisely the type who proved troublesome in the past. Such people don’t believe that they deserve any better—so they don’t go looking for it. Or, perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past—sometimes, perhaps, to formulate those horrors more precisely, sometimes to attempt more active mastery and sometimes, perhaps, because no alternatives beckon. People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results. It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly … unwillingness to learn? Refusal to learn? Motivated refusal to learn?

The biologist and intellectual E. O. Wilson was once asked what represented the most hindrance to the development of children; his answer was the soccer mom. He did not use the notion of the Procrustean bed, but he outlined it perfectly. His argument is that they repress children's natural biophilia, their love of living things. But the problem is more general; soccer moms try to eliminate the trial and error, the antifragility, from children's lives, move them away from the ecological and transform them into nerds working on preexisting (soccer-mom-compatible) maps of reality. Good students, but nerds--that is, they are like computers except slower. Further, they are now totally untrained to handle ambiguity. As a child of civil war, I disbelieve in structured learning . . . . Provided we have the right type of rigor, we need randomness, mess, adventures, uncertainty, self-discovery, near-traumatic episodes, all those things that make life worth living, compared to the structured, fake, and ineffective life of an empty-suit CEO with a preset schedule and an alarm clock.

making some types of errors is the most rational thing to do, when the errors are of little cost, as they lead to discoveries. For instance, most medical “discoveries”are accidental to something else. An error-free world would have no penicillin, no chemotherapy…almost no drugs, and most probably no humans. This is why I have been against the state dictating to us what we “should”be doing: only evolution knows if the “wrong”thing is really wrong, provided there is skin in the game to allow for selection.

to treat a human being as an animal - as a mere space-binder - because humans have certain animal propensities, is an error of the same type and grossness as to treat a cube as a surface because it has surface properties.

We should call on the Creator to show more modesty. He created the world in a frenzy of excitement. Instead of revising his rough drafts, he had his work printed straightaway. What a lot of contradictions there are in it. What a log of typing errors, inconsistencies in the plot, passages that are too long and wordy, characters that are entirely superfluous. But it is painful and difficult to cut and trim the living cloth of a book written and published in too much of a hurry

Our approach to existential risks cannot be one of trial-and-error. There is no opportunity to learn from errors. The reactive approach — see what happens, limit damages, and learn from experience — is unworkable. Rather, we must take a proactive approach. This requires foresight to anticipate new types of threats and a willingness to take decisive preventive action and to bear the costs (moral and economic) of such actions.

Rules for navigating the net, Or people will roll their eye Lest you can't roll the R rect: Literally, don´t dink and dive!

It's like—it's like statistical hypothesis testing. Type I error. It's scarry, isn't it? A false positive. Thinking that something is happening when it's not.

There can be, if I forebode aright, no power, short of the Divine mercy, to disclose, whether by uttered words, or by type or emblem, the secrets that may be buried with a human heart. The heart, making itself guilty of such secrets, must perforce hold them, until the day when all hidden things shall be revealed. Nor have I so read or interpreted the Holy Writ, as to understand that the disclosure of human thoughts and deeds, then to be made, is intended as part of the retribution. That, surely, were a shallow view of it. No; these revelations, unless I greatly error, are meant merely to promote the intellectual satisfaction of all intelligent beings, who will stand waiting, on that day, to see the dark problem of this life made plain. A knowledge of men's hearts will be needful to the completest solution of that problem. And I conceive, moreover, that the hearts holding such secrets as you speak of will yield them up, at that last day, not with reluctance, but with a joy unutterable.

In the past, my brain could only compute perfection or failure—nothing in between. So words like competent, acceptable, satisfactory, and good enough fell into the failure category. Even above average meant failure if I received an 88 out of 100 percent on an exam, I felt that I failed. The fact is most things in life are not absolutes and have components of both good and bad. I used to think in absolute terms a lot: all, every, or never. I would all of the food (that is, binge), and then I would restrict every meal and to never eat again. This type of thinking extended outside of the food arena as well: I had to get all of the answers right on a test; I had to be in every extracurricular activity […] The ‘if it’s not perfect, I quit’ approach to life is a treacherous way to live. […] I hadn’t established a baseline of competence: What gets the job done? What is good enough? Finding good enough takes trial and error. For those of us who are perfectionists, the error part of trial and error can stop us dead in our tracks. We would rather keep chasing perfection than risk possibly making a mistake. I was able to change my behavior only when the pain of perfectionism became greater than the pain of making an error. […] Today good enough means that I’m okay just the way I am. I play my position in the world. I catch the ball when it is thrown my way. I don’t always have to make the crowd go wild or get a standing ovation. It’s good enough to just catch the ball or even to do my best to catch it. Good enough means that I finally enjoy playing the game.

Conventional statistics is set up to be skeptical and avoid type 1 errors. The 95 percent confidence standard means that there is only 1 chance in 20 that you believe something that isn’t true. That is a very high bar. It reflects a scientific worldview in which skepticism is a virtue, credulity is not.90 As one Web site puts it, “A type I error is often considered to be more serious, and therefore more important to avoid, than a type II error.”91 In fact, some statisticians claim that type 2 errors aren’t really errors at all, just missed opportunities.

Absolutes do not exist in this universe. If you try to force your experiences into absolute categories, you will be constantly depressed because your perceptions will not conform to reality. You will set yourself up for discrediting yourself endlessly because whatever you do will never measure up to your exaggerated expectations. The technical name for this type of perceptual error is "dichotomous thinking." You see everything as black or white—shades of gray do not exist.

The great error consists in supposing that poetry is an unnatural form of language. We should all like to speak poetry at the moment when we truly live, and if we do not speak it, it is because we have an impediment in our speech. It is not song that is the narrow or artificial thing, it is conversation that is a broken and stammering attempt at song. When we see men in a spiritual extravaganza, like Cyrano de Bergerac, speaking in rhyme, it is not our language disguised or distorted, but our language rounded and made whole.

The freest people, like the freest man, is always in danger of re-lapsing into servitude. Wars are almost always fatal to Republics. They create tyrants, and consolidate their power. They spring, for the most part, from evil counsels. When the small and the base are intrusted with power, legislation and administration become but two parallel series of errors and blunders, ending in war, calamity, and the necessity for a tyrant. When the nation feels its feet sliding backward, as if it walked on the ice, the time has come for a supreme effort. The magnificent tyrants of the past are but the types of those of the future. Men and nations will always sell themselves into slavery, to gratify their passions and obtain revenge. The tyrant's plea, necessity, is always available; and the tyrant once in power, the necessity of providing for his safety makes him savage. Religion is a power, and he must control that. Independent, its sanctuaries might rebel. Then it becomes unlawful for the people to worship God in their own way, and the old spiritual despotisms revive.

when you stare into the void, the void stares also; but if you cast into the void, you get a type conversion error.

Let us finally consider how naive it is altogether to say: "Man ought to be such and such!" Reality shows us an enchanting wealth of types, the abundance of a lavish play and change of forms — and some wretched loafer of a moralist comments: "No! Man ought to be different." He even knows what man should be like, this wretched bigot and prig: he paints himself on the wall and comments, "Ecce homo!" But even when the moralist addresses himself only to the single human being and says to him, "You ought to be such and such!" he does not cease to make himself ridiculous. The single human being is a piece of fatum from the front and from the rear, one law more, one necessity more for all that is yet to come and to be. To say to him, "Change yourself!" is to demand that everything be changed, even retroactively. And indeed there have been consistent moralists who wanted man to be different, that is, virtuous — they wanted him remade in their own image, as a prig: to that end, they negated the world! No small madness! No modest kind of immodesty! Morality, insofar as it condemns for its own sake, and not out of regard for the concerns, considerations, and contrivances of life, is a specific error with which one ought to have no pity — an idiosyncrasy of degenerates which has caused immeasurable harm. We others, we immoralists, have, conversely, made room in our hearts for every kind of understanding, comprehending, and approving. We do not easily negate; we make it a point of honor to be affirmers. More and more, our eyes have opened to that economy which needs and knows how to utilize everything that the holy witlessness of the priest, the diseased reason in the priest, rejects — that economy in the law of life which finds an advantage even in the disgusting species of the prigs, the priests, the virtuous. What advantage? But we ourselves, we immoralists, are the answer.

Allowing for the two types of year (leap and normal), and the seven possible days a year can start on, there are only fourteen calendars to choose from. When I was shopping for a 2019 calendar (non–leap year, starting on a Tuesday), I knew it would be the same as the one for 2013, so I could pick up a secondhand one at a discount price. Actually, for some retro charm, I hunted down one from 1985.

My mother once told me that if you have something truly important to say, write it in a letter. Not an email or text or typed out. But to put pen to paper. A person’s handwriting, the places they press harder on the page, the blots and errors in the ink, show their soul. Put your thoughts in a letter, and the receiver has a record of it forever, not just a memory but something they can pull out and touch when they need a reminder.

I decided to call him Ford Prefect. (This was a joke that missed American audiences entirely, of course, since they had never heard of the rather oddly named little car, and many thought it was a typing error for Perfect.) I explained in the text that the minimal research my alien character had done before arriving on this planet had led him to think that this name would be “nicely inconspicuous.” He had simply mistaken the dominant life form.

No one is immune to failure. All have tasted the bitterness of defeat and disappointment. A warrior must not dwell on that failure, but must learn from it and continue on. But not all learn from their errors. That is something those who seek to dominate others know very well, and know how to exploit it. If an opponent has failed once at a lococal problem, his enemy will first try the same type of problem, hoping the failure will be repeated. What the manipulator sometimes forgets, and what a warrior must always remember, is that no two sets of circumstances are alike. One challenge is not like the other. The would-be victim may have learned from the earlier mistake. Or there may have been an unanticipated or unknown crossing of life paths.

think that the rare Englishmen who have this gesture are never of the heavy type— for fear of any lumbering instance to the contrary, I will say, hardly ever; they have usually a fine temperament and much tolerance towards the smaller errors of men (themselves inclusive). The

Strangely, younger people seem to suffer more in this situation than older people, not because they get less sleep but because they don't deal with sleep loss as well. It seems like the more aged and sage among us may develop coping strategies that help protect us against these types of errors.

Moreover, the Beast 666 adviseth that all children shall be accustomed from infancy to witness every type of sexual act, as also the process of birth, lest falsehood fog, and mystery stupefy, their minds, whose error else might thwart and misdirect the growth of their subconscious system of soul-symbolism.

The biologist and intellectual E. O. Wilson was once asked what represented the most hindrance to the development of children; his answer was the soccer mom….Soccer moms try to eliminate the trial and error from children's lives and transform them into nerds working on preexisting (soccer-mom-compatible) maps of reality. They are good students, but nerds--that is, they are like computers except slower. Further, they are totally untrained to handle ambiguity….Provided we have the right type of rigor, we need randomness, mess, adventures, uncertainty, self-discovery, near-traumatic episodes, all those things that make life worth living.

The power of a study typically should be set at 80% or greater, so if there is truly a difference in treatments, the chances are 80% or greater that your research project will identify this fact. Power = 1 - beta. Beta is the probability of making a Type II error (accepting the null hypothesis when in fact it is incorrect).

Couldn’t I try. . . . Naturally, it wouldn’t be a question of a tune . . . but couldn’t I, in another medium? . . . It would have to be a book: I don’t know how to do anything else. But not a history book: history talks about what has existed—an existant can never justify the existence of another existant. My error, I wanted to resuscitate the Marquis de Rollebon. Another type of book. I don’t quite know which kind—but you would have to guess, behind the printed words, behind the pages, at something which would not exist, which would be above existence. A story, for example, something that could never happen, an adventure. It would have to be beautiful and hard as steel and make people ashamed of their existence.

Without sex, the only way for bacteria to adapt is through mutation, which is caused by reproductive error or environmental damage. Most mutations are hurtful; they make for even less successful bacteria—though eventually, with luck, a mutation would arise that made for a more heat-resistant bacterium. Asexual adaptation is problematic because the dictate of the world, “Change or die,” runs directly counter to one of the primary dictates of life: “Maintain the integrity of the genome.” In engineering, this type of clash is called a coupled design. Two functions of a system clash so that it is not possible to adjust one without negatively affecting the other. In sexual reproduction, by contrast, the inherent scrambling, or recombination, affords a vast scope for change, yet still maintains genetic integrity.

Error is intimately bound up with the notion of intention. The term ‘error’ can only be meaningfully applied to planned actions that fail to achieve their desired consequences without the intervention of some chance or unforeseeable agency. Two basic error types were identified: slips (and lapses), where the actions do not go according to plan, and mistakes, where the plan itself is inadequate to achieve its objectives.

Summer Between Terms" The day's so calm and muggy I sweat tears, the summer's cloudcap and the summer's heat... surely good writers write all possible wrong-- are we so conscience-dark and cataract-blind, we only blame in others what they blame in us? (The sentence writes we, when charity wants I...) It takes such painful mellowing to use error... I have stood too long on a chair or ladder, branch-lightening forking through my thought and veins-- I cannot hang my heavy picture straight. I can't see myself...in the cattery, the tomcats doze till the litters are eatable, then find their kittens and chew off their breakable heads. They told us by harshness to win the stars. Planes, trains, lorries simmer through the garden, the reviewer sent by God to humble me ransacking my bags of dust for silver spoons-- he and I go on typing to go on living. There are ways to live on words in England-- reading for trainfare, my host ruined on wine, my ear gone bad from clinging to the ropes. I'd take a lower place, eat my toad hourly; even big frauds wince at fraudulence, and squirm from small incisions in the self-- they live on timetable with no time to tell. I'm sorry, I run with the hares now, not the hounds. I waste hours writing in and writing out a line, as if listening to conscience were telling the truth

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because of the huge number of pages and links involved, Page and Brin named their search engine Google, playing off googol, the term for the number 1 followed by a hundred zeros. It was a suggestion made by one of their Stanford officemates, Sean Anderson, and when they typed in Google to see if the domain name was available, it was. So Page snapped it up. “I’m not sure that we realized that we had made a spelling error,” Brin later said. “But googol was taken, anyway. There was this guy who’d already registered Googol.com, and I tried to buy it from him, but he was fond of it. So we went with Google.”157 It was a playful word, easy to remember, type, and turn into a verb.IX Page and Brin pushed to make Google better in two ways. First, they deployed far more bandwidth, processing power, and storage capacity to the task than any rival, revving up their Web crawler so that it was indexing a hundred pages per second. In addition, they were fanatic in studying user behavior so that they could constantly tweak their algorithms.

I do not wish to discuss the remaining chapters of Jordan’s book. He cites historical personalities as examples, presenting numerous distorted points of view which all derive from the fallacy already referred to, of introducing the criterion of active and passive and mixing it up with the other criteria. This leads to the frequent conclusion that an active personality must be reckoned a passionless type and, conversely, that a passionate nature must be passive. I seek to avoid this error by excluding the factor of activity as a criterion altogether.

Another factor that makes a great copywriter is the experience of running your own company and being responsible for every word you write. The really great direct marketing copywriters often don’t work for advertising agencies, but rather run their own companies and experience their own successes and failures. Ben Suarez, Gary Halbert, the late Gene Schwartz and dozens of others recognized as top copywriters have owned their own companies and learned over years of trial and error—years of both big mistakes and great success. You can’t beat that type of experience.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

Later writers who took up the ontological argument again all fell, at least in principle, into Anselm’s error. Kant’s reasoning should be final. We will therefore briefly outline it. He says: The concept of an absolutely necessary being is a concept of pure reason, that is, a mere idea the objective reality of which is very far from being proved by the fact that reason requires it. … But the unconditioned necessity of judgments is not the same as an absolute necessity of things. The absolute necessity of the judgment is only a conditioned necessity of the thing, or of the predicate in the judgment.29

It is all too often the case with certain types of scholars of Malay-Indonesian Islam, when dealing with Islamic texts such as the one in question in which they are confronted with a word they do not quite understand, that instead of admitting their failure to explain the word in the text as due to their own lack of understanding, they would proceed to conjure up some excuse for branding the word as an enigma, and then, because it is an enigma to them, they would proceed further to reject it with such pronouncements as: “it seems obvious that this puzzling word is due to a scribal error”, so that they might suggest their own futile substitute.

The biologist and intellectual E. O. Wilson was once asked what represented the most hindrance to the development of children; his answer was the soccer mom [helicopter parent]….They try to eliminate the trial and error from children's lives and transform them into nerds working on preexisting (parent-compatible) maps of reality. They are good students, but nerds--that is, they are like computers, except slower. Further, they are totally untrained to handle ambiguity….Provided we have the right type of rigor, we need randomness, mess, adventures, uncertainty, self-discovery, near-traumatic episodes, all those things that make life worth living.

Handwriting and document analysis were emerging tools in the field of criminal investigation. Although many people greeted the new forensic sciences with reverence, attributing to them a godlike power, they were often susceptible to human error. In 1894, the French criminologist Bertillon had helped to wrongfully convict Alfred Dreyfus of treason, having presented a wildly incorrect handwriting analysis. But when applied carefully and discreetly, document and handwriting analysis could be helpful. In the infamous Nathan Leopold and Richard Loeb murder case, in 1924, investigators had correctly detected similarities between Leopold’s typed school notes and the typed ransom note.

The objections to the principle of moderating intuitive predictions must be taken seriously, because absence of bias is not always what matters most. A preference for unbiased predictions is justified if all errors of prediction are treated alike, regardless of their direction. But there are situations in which one type of error is much worse than another. When a venture capitalist looks for “the next big thing,” the risk of missing the next Google or Facebook is far more important than the risk of making a modest investment in a start-up that ultimately fails. The goal of venture capitalists is to call the extreme cases correctly, even at the cost of overestimating the prospects of many other ventures.

I was greeted by the Ulmers’ eleven-year-old daughter, a girl of remarkable poise. Mrs. Ulmer was busily typing a manuscript that needed to make the evening mail and after welcoming me, in a very friendly manner, she returned to work. There were two other children and Mr. Ulmer, who was writing the manuscript just as his wife was typing it. The youngest child, who could have been no more than five or six, had the task of relaying the handwritten pages from his father to his eldest sister, who would quickly scan them for errors, and from her to his mother. The middle child, a little girl of seven or eight, lay on the floor with a large dictionary and would look up words when called upon by her parents or sister.

common sense observations of human behavior support a similar dissociation in reasoning abilities which cuts in both directions. We all know persons who are exceedingly clever in their social navigation, who have an unerring sense of how to seek advantage for themselves and for their group, but who can be remarkably inept when trusted with a nonpersonal, nonsocial problem. The reverse condition is just as dramatic: We all know creative scientists and artists whose social sense is a disgrace, and who regularly harm themselves and others with their behavior. The absent-minded professor is the benign variety of the latter type. At work, in these different personality styles, are the presence or absence of what Howard Gardner has called “social intelligence,” or the presence or absence of one or the other of his multiple intelligences such as the “mathematical.

There is voluminous evidence that exclusive reliance on heuristic processing tendencies of Type I sometimes results in suboptimal responding (Baron, 2008; Evans, 2007a; Gilovich, Griffin, & Kahneman, 2002; Johnson-Laird, 2006; Kahneman & Tversky, 1973, 1996, 2000; Koehler & Harvey, 2004; Nickerson, 2004, 2008; Nisbett & Ross, 1980; Tversky & Kahneman, 1974, 1983, 1986) and that such thinking errors are not limited to the laboratory (Ariely, 2008; Åstebro, Jeffrey, & Adomdza, 2007; Baron, 1998; Baron, Bazerman, & Shonk, 2006; Belsky & Gilovich, 1999; Berner & Graber, 2008; Camerer, 2000; Chapman & Elstein, 2000; Croskerry, 2009a, 2009b; Dawes, 2001; Hilton, 2003; Kahneman & Tversky, 2000; Lichtenstein & Slovic, 2006; Lilienfeld, Ammirati, & Landfield, 2009; Myers, 2002; Prentice, 2003; Reyna et al., 2009; Stewart, 2009; Sunstein, 2002, 2005; Taleb, 2001, 2007; Tavris & Aronson, 2007; Tetlock, 2005; Thaler & Sunstein, 2008; Ubel, 2000).

How much does it cost to change the name on a plane ticket? The cost to change a name on an American Airlines ticket depends on the type of correction needed. Minor fixes—such as correcting a typo or small spelling error—are typically free. However, more significant changes, like updating a name due to marriage or a legal name change, may come with a fee. These fees generally range from $25 to $200 for domestic flights and can reach up to $700 for international travel. Fees usually apply after the 24-hour risk-free cancellation window. To start a name change request, call American Airlines at +1-866-829-1153. Can I change the passenger name on an airline ticket? Yes, but with certain restrictions. American Airlines allows minor name corrections on unused tickets, such as fixing misspellings or formatting issues. However, you cannot transfer your ticket to someone else. For questions about what name changes are allowed, contact American Airlines directly at +1-866-829-1153.

I would note how much this universal desire for reputation, honors, and preferences, which consumes us all, exercises and compares talents and strengths, how much it excites and multiplies the passions, and—by making all men competitors, rivals, or rather, enemies—how many reverses, successes, and catastrophes of every type it daily causes this ardor to be talked about, this frenzy to distinguish ourselves that almost always keeps us outside ourselves, to which we owe what is best and worst among men, our virtues and our vices, our sciences and our errors, our conquerors and our philosophers—that is, a multitude of bad things as against a small number of good ones. Finally, I would prove that if one sees a handful of powerful and rich men at the height of glory and fortune while the crowd grovels in obscurity and misery, it is because the former value the things they enjoy only to the extend that the latter are deprived of them, and that, without any change in their status, they would cease to be happy if the people ceased to be miserable.

When you are having trouble getting your thinking straight, consider an extreme or simple case. This will often give you the insight you need to move forward. More generally, make a problem as simple as possible without losing its essence – but no simpler. The world is full of uncertainty, much more than you think. Almost every important decision you make will be in the face of uncertainty. Therefore, learning to think probabilistically (assessing subjective probabilities of various scenarios and updating these probabilities with new information) is a critical life skill. Because of uncertainty, some good decisions will result in poor outcomes. In fact, for some decisions there are no good outcomes. Your job will be to choose the option likely to lead to the least bad outcome. Also, resist the tendency to dislike more the errors resulting from your actions (errors of commission) than the errors resulting from your inactions (errors of omission). These two types of errors are equally bad; what matters is their consequences, not their source.

A more plausible reason for putting discipleship out of the question was the strain of visionary excitement in Mordecai, which turned his wishes into overmastering impressions, and made him read outward facts as fulfillment. Was such a temper of mind likely to accompany that wise estimate of consequences which is the only safeguard from fatal error, even to ennobling motive? But it remained to be seen whether that rare conjunction existed or not in Mordecai: perhaps his might be one of the natures where a wise estimate of consequences is fused in the fires of that passionate belief which determines the consequences it believes in. The inspirations of the world have come in that way too: even strictly- measuring science could hardly have got on without that forecasting ardor which feels the agitations of discovery beforehand, and has a faith in its preconception that surmounts many failures of experiment. And in relation to human motives and actions, passionate belief has a fuller efficacy. Here enthusiasm may have the validity of proof, and happening in one soul, give the type of what will one day be general.

In another famous study, introverts and extroverts were asked to play a challenging word game in which they had to learn, through trial and error, the governing principle of the game. While playing, they wore headphones that emitted random bursts of noise. They were asked to adjust the volume of their headsets up or down to the level that was “just right.” On average, the extroverts chose a noise level of 72 decibels, while the introverts selected only 55 decibels. When working at the volume that they had selected—loud for the extroverts, quiet for the introverts—the two types were about equally aroused (as measured by their heart rates and other indicators). They also played equally well. When the introverts were asked to work at the noise level preferred by the extroverts, and vice versa, everything changed. Not only were the introverts over-aroused by the loud noise, but they also underperformed—taking an average of 9.1 trials rather than 5.8 to learn the game. The opposite was true for the extroverts—they were under-aroused (and possibly bored) by the quieter conditions, and took an average of 7.3 trials, compared with the 5.4 they’d averaged under noisier conditions.

Just as there are batterers who will victimize partner after partner, so are there serial victims, women who will select more than one violent man. Given that violence is often the result of an inability to influence events in any other way, and that this is often the result of an inability or unwillingness to effectively communicate, it is interesting to consider the wide appeal of the so-called strong and silent type. The reason often cited by women for the attraction is that the silent man is mysterious, and it may be that physical strength, which in evolutionary terms brought security, now adds an element of danger. The combination means that one cannot be completely certain what this man is feeling or thinking (because he is silent), and there might be fairly high stakes (because he is strong and potentially dangerous). I asked a friend who has often followed her attraction to the strong and silent type how long she likes men to remain silent. “About two or three weeks,” she answered, “Just long enough to get me interested. I like to be intrigued, not tricked. The tough part is finding someone who is mysterious but not secretive, strong but not scary.” One of the most common errors in selecting a boyfriend or spouse is basing the prediction on potential. This is actually predicting what certain elements might add up to in some different context: He isn’t working now, but he could be really successful. He’s going to be a great artist—of course he can’t paint under present circumstances. He’s a little edgy and aggressive these days, but that’s just until he gets settled. Listen to the words: isn’t working; can’t paint; is aggressive. What a person is doing now is the context for successful predictions, and marrying a man on the basis of potential, or for that matter hiring an employee solely on the basis of potential, is a sure way to interfere with intuition. That’s because the focus on potential carries our imagination to how things might be or could be and away from how they are now. Spousal abuse is committed by people who are with remarkable frequency described by their victims as having been “the sweetest, the gentlest, the kindest, the most attentive,” etc. Indeed, many were all of these things during the selection process and often still are—between violent incidents. But even though these men are frequently kind and gentle in the beginning, there are always warning signs. Victims, however, may not always choose to detect them.

Dopamine enhances the ability of neurons to transmit signals between one another. How? By acting as an agonist (as opposed to antagonist), or a substance that enhances neural activity. Dopamine binds to specific receptor molecule sites on the synaptic clefts of the neurons, as if it were the CTS that normally bind there.12 It increases the rate of neural firing in association with pattern recognition, which means that synaptic connections between neurons are likely to increase in response to a perceived pattern, thereby cementing those perceived patterns into long-term memory through the actual physical growth of new neural connections and the reinforcement of old synaptic links. Increasing dopamine increases pattern detection; scientists have found that dopamine agonists not only enhance learning but in higher doses can also trigger symptoms of psychosis, such as hallucinations, which may be related to that fine line between creativity (discriminate patternicity) and madness (indiscriminate patternicity). The dose is the key. Too much of it and you are likely to be making lots of Type I errors—false positives—in which you find connections that are not really there. Too little and you make Type II errors—false negatives—in which you miss connections that are real.

The quarrel between the poet and the thinker could surely be composed if the thinker took the words of the poet not literally but symbolically, which is how the tongue of the poet desires to be understood. Can Schiller have misunderstood himself? It would almost seem so, otherwise he could not argue thus against himself. The poet speaks of a spring of unsullied beauty which flows beneath every age and generation, and is constantly welling up in every human heart. It is not the man of Greek antiquity whom the poet has in mind, but the old pagan in ourselves, that bit of eternally unspoiled nature and pristine beauty which lies unconscious but living within us, whose reflected splendour transfigures the shapes of the past, and for whose sake we fall into the error of thinking that those heroes actually possessed the beauty we seek. It is the archaic man in ourselves, who, rejected by our collectively oriented consciousness, appears to us as hideous and unacceptable, but who is nevertheless the bearer of that beauty we vainly seek elsewhere. This is the man the poet Schiller means, but the thinker mistakes him for his Greek prototype. What the thinker cannot deduce logically from his evidential material, what he labours for in vain, the poet in symbolic language reveals as the promised land.

One-sidedness in the exercise of powers, it is true, inevitably leads the individual into error, but the race to truth,”6 says Schiller. The privileged position of the superior function is as detrimental to the individual as it is valuable to society. This detrimental effect has reached such a pitch that the mass organizations of our present-day culture actually strive for the complete extinction of the individual, since their very existence depends on a mechanized application of the privileged functions of individual human beings. It is not man who counts, but his one differentiated function. Man no longer appears as man in our collective culture: he is merely represented by a function, what is more he identifies himself completely with this function and denies the relevance of the other inferior functions. Thus modern man is debased to a mere function, because it is this that represents a collective value and alone guarantees a possible livelihood. But, as Schiller clearly sees, a differentiation of function could have come in no other way: There was no other way of developing the manifold capacities of man than by placing them in opposition to each other. This antagonism of powers is the great instrument of culture, but it is only the instrument; for as long as it persists, we are only on the way towards culture.7

all teachers in the content-based French immersion classes they observed used recasts more than any other type of feedback. Indeed, recasts accounted for more than half of the total feedback provided in the four classes. Repetition of error was the least frequent feedback type provided. The other types of corrective feedback fell in between. Student uptake was least likely to occur after recasts and more likely to occur after clarification requests, metalinguistic feedback, and repetitions. Furthermore, elicitations and metalinguistic feedback not only resulted in more uptake, they were also more likely to lead to a corrected form of the original utterance. Lyster (1998) has argued that students receiving content-based language teaching (where the emphasis is on meaning not form) are less likely to notice recasts than other forms of corrective feedback, because they may assume that the teacher is responding to the content rather than the form of their speech. Indeed, the double challenge of making the subject-matter comprehensible and enhancing knowledge of the second language itself within content-based language teaching has led Merrill Swain (1988) and others to conclude that ‘not all content teaching is necessarily good language teaching’ (p. 68). The challenges of content-based language teaching will be discussed further in Chapter 6.

We know nothing about how those earliest known surface glazes themselves were developed. Nevertheless, we can infer the methods of prehistoric invention by watching technologically “primitive” people today, such as the New Guineans with whom I work. I already mentioned their knowledge of hundreds of local plant and animal species and each species’ edibility, medical value, and other uses. New Guineans told me similarly about dozens of rock types in their environment and each type’s hardness, color, behavior when struck or flaked, and uses. All of that knowledge is acquired by observation and by trial and error. I see that process of “invention” going on whenever I take New Guineans to work with me in an area away from their homes. They constantly pick up unfamiliar things in the forest, tinker with them, and occasionally find them useful enough to bring home. I see the same process when I am abandoning a campsite, and local people come to scavenge what is left. They play with my discarded objects and try to figure out whether they might be useful in New Guinea society. Discarded tin cans are easy: they end up reused as containers. Other objects are tested for purposes very different from the one for which they were manufactured. How would that yellow number 2 pencil look as an ornament, inserted through a pierced ear-lobe or nasal septum? Is that piece of broken glass sufficiently sharp and strong to be useful as a knife? Eureka!

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

Rule by decree has conspicuous advantages for the domination of far-flung territories with heterogeneous populations and for a policy of oppression. Its efficiency is superior simply because it ignores all intermediary stages between issuance and application, and because it prevents political reasoning by the people through the withholding of information. It can easily overcome the variety of local customs and need not rely on the necessarily slow process of development of general law. It is most helpful for the establishment of a centralized administration because it overrides automatically all matters of local autonomy. If rule by good laws has sometimes been called the rule of wisdom, rule by appropriate decrees may rightly be called the rule of cleverness. For it is clever to reckon with ulterior motives and aims, and it is wise to understand and create by deduction from generally accepted principles. Government by bureaucracy has to be distinguished from the mere outgrowth and deformation of civil services which frequently accompanied the decline of the nation-state—as, notably, in France. There the administration has survived all changes in regime since the Revolution, entrenched itself like a parasite in the body politic, developed its own class interests, and become a useless organism whose only purpose appears to be chicanery and prevention of normal economic and political development. There are of course many superficial similarities between the two types of bureaucracy, especially if one pays too much attention to the striking psychological similarity of petty officials. But if the French people have made the very serious mistake of accepting their administration as a necessary evil, they have never committed the fatal error of allowing it to rule the country—even though the consequence has been that nobody rules it. The French atmosphere of government has become one of inefficiency and vexation; but it has not created and aura of pseudomysticism. And it is this pseudomysticism that is the stamp of bureaucracy when it becomes a form of government. Since the people it dominates never really know why something is happening, and a rational interpretation of laws does not exist, there remains only one thing that counts, the brutal naked event itself. What happens to one then becomes subject to an interpretation whose possibilities are endless, unlimited by reason and unhampered by knowledge. Within the framework of such endless interpretive speculation, so characteristic of all branches of Russian pre-revolutionary literature, the whole texture of life and world assume a mysterious secrecy and depth. There is a dangerous charm in this aura because of its seemingly inexhaustible richness; interpretation of suffering has a much larger range than that of action for the former goes on in the inwardness of the soul and releases all the possibilities of human imagination, whereas the latter is consistently checked, and possibly led into absurdity, by outward consequence and controllable experience.

Hegel’s account avoids falling into a careless historicism by virtue of its appeal to the infinite ends at work in subjectivity, but it maintains its strong historicist commitment by virtue of the way in which Hegel takes himself to have shown that the universal has to particularize itself— a thesis we could formulate rather abstractly as the notion that for speculative (philosophical) concepts, meaning is determined by use but not exhausted by use, such that within a certain historical development, such concepts can be developed into better actualizations. Hegel’s type of philosophical history is not an a priori theory about how those historical particulars were necessitated to line up with each other, nor is it some happy talk Whig account of progress, nor is it a self-congratulatory tale of progressive enlightenment and error-correction, nor is it the explication of any laws of history or any claims about how various regimes inevitably converge at some final point or inevitably lead to a certain result. It is rather an examination of the metaphysical contours of subjectivity and how the self interpreting, self-developing collective human enterprise has moved from one such shape to another in terms of deeper logic of sense-making and how that meant that subjectivity itself had reshaped itself over the course of history. It is not a thesis about what constitutes true causality in history, nor is it even a thesis that unintelligibility causes such breakdowns. Hegel’s philosophy of history is concerned with what various things mean to subjects, individually and collectively, in the historical configurations into which they are thrown.

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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.

What would mockery be, if it were not true mockery? What would doubt be, if it were not true doubt? What would opposition be, if it were not true opposition? He who wants to accept himself must also really accept his other. […] I presume you would like to have certainty with regard to truth and error? Certainty within one or the other is not only possible, but also necessary, although certainty in one is protection and resistance against the other. If you are in one, your certainty about the one excludes the other. But how can you then reach the other? And why can the one not be enough for us? One cannot be enough for since the other is in us. And if we were content with one, the other would suffer great need and afflict us with its hunger. But we misunderstand this hunger and still believe that we are hungry for the one and strive for it even more adamantly. Through this we cause the other in us to assert its demands on us even more strongly. If we are then ready to recognize the claim of the other in us, we can cross over into the other to satisfy it. But we can thus reach across, since the other has become conscious to us. Yet if our blinding through the one is strong, we become even more distant from the other, and a disastrous chasm between the one and the other opens up in us. The one becomes surfeited and the other becomes too hungry. The satiated grows lazy and the hungry grows weak. And so we suffocate in fat, consumed by lack. This is sickness, but you see a lot of this type. It must be so, but it need not be so. There are grounds and causes enough that it is so, be we also want it not to be so. For man is afforded the freedom to overcome the cause, for he is creative in and of himself. If you have reached that freedom through the suffering of your spirit to accept the other despite your highest belief in the one, since you are it too, then your growth begins. If others mock me, it is nevertheless them doing this, and I can attribute guilt to them for this, and forget to mock myself. But he who cannot mock himself will be mocked by others. So accept your self-mockery so that everything divine and heroic falls from you and you become completely human. What is divine and heroic in you is a mockery to the other in you. For the sake of the other in you, set off your admired role which you previously performed for your own self and become who you are. He who has the luck and misfortune of a particular talent falls prey to believing that he is this gift. Hence he is also often it’s fool. A special gift is something outside of me. I am not the same as it. That nature of the gift has nothing to do with the nature of the man who carries it. It often even lives at the expense of the bearer’s character. His character is marked by the disadvantage of his gift, indeed even through its opposite. Consequently he is never at the height of his gift but always beneath it. If he accepts his other he becomes capable of bearing his gift without disadvantage. But if he only wants to live in his gift and consequently rejects his other, he oversteps the mark, since the essence of his gift is extrahuman and a natural phenomenon, which he in reality is not. All the world sees his error, and he becomes the victim of its mockery. Then he says that others mock him, while it is only the disregard of his other that makes him ridiculous.

It may be cheap, but it should also be sturdy. What must be avoided at all costs is dishonest, distorted and ornate work. What must be sought is the natural, direct, simple, sturdy and safe. Confining beauty to visual appreciation and excluding the beauty of practical objects has proven to be a grave error on the part of modern man. A true appreciation of beauty cannot be fostered by ignoring practical handicrafts. After all, there is no greater opportunity for appreciating beauty than through its use in our daily lives, no greater opportunity for coming into direct contact with the beautiful. It was the tea masters who first recognized this fact. Their profound aesthetic insight came as a result of their experience with utilitarian objects. If life and beauty are treated as belonging to different realms, our aesthetic sensibilities will gradually wither and decline. It is said that someone living in proximity to a flowering garden grows insensitive to its fragrance. Likewise, when one becomes too familiar with a sight, one loses the ability to truly see it. Habit robs us of the power to perceive anew, much less the power to be moved. Thus it has taken us all these years, all these ages, to detect the beauty in common objects. The world of utility and the world of beauty are not separate realms. Users and the used have exchanged a vow: the more an object is used the more beautiful it will become and the more the user uses an object, the more the object will be used. When machines are in control, the beauty they produce is cold and shallow. It is the human hand that creates subtlety and warmth. Weakness cannot withstand the rigors of daily use. The true meaning of the tea ceremony is being forgotten. The beauty of the way of tea should be the beauty of the ordinary, the beauty of honest poverty. Equating the expensive with the beautiful cannot be a point of pride. Under the snow's reflected light creeping into the houses, beneath the dim lamplight, various types of manual work are taken up. This is how time is forgotten; this is how work absorbs the hours and days. yet there is work to do, work to be done with the hands. Once this work begins, the clock no longer measures the passage of time. The history of kogin is the history of utility being transformed into beauty. Through their own efforts, these people made their daily lives more beautiful. This is the true calling, the mission, of handicrafts. We are drawn by that beauty and we have much to learn from it. As rich as it is, America is perhaps unrivalled for its vulgar lack of propriety and decorum, which may account for its having the world's highest crime rate. The art of empty space seen in the Nanga school of monochrome painting and the abstract, free-flowing art of calligraphy have already begun to exert considerable influence on the West. Asian art represents a latent treasure trove of immense and wide-reaching value for the future and that is precisely because it presents a sharp contrast to Western art. No other country has pursued the art of imperfection as eagerly as Japan. Just as Western art and architecture owe much to the sponsorship of the House of Medici during the Reformation, tea and Noh owe much to the protection of the shogun Ashikaga Yoshimasa ( 1436-1490 ). The most brilliant era of Japanese culture, the Higashiyama period ( 1443-1490 ). Literally, sabi commonly means "loneliness" but as a Buddhist term it originally referred to the cessation of attachment. The beauty of tea is the beauty of sabi. It might also be called the beauty of poverty or in our day it might be simply be called the beauty of simplicity. The tea masters familiar with this beauty were called sukisha-ki meaning "lacking". The sukisha were masters of enjoying what was lacking.

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In Leibniz we can already find the striking observation that *cogitatur ergo est* is no less evident than *cogito ergo sum*. Naturally, *est* here does not mean existence or reality but being of whatever kind and form, including even ideal being, fictive being, conscious-being [*Bewusst-Sein*], etc. However, we must go even beyond this thesis of Leibniz. The correlate of the act of *cogitatio* is not, as Leibniz said, being simply, but only that type of being we call "objectifiable being." Objectifiable being must be sharply distinguished from the non-objectifiable being of an act, that is, from a kind of entity which possesses its mode of being only in performance [*Vollzug*], namely, in the performance of the act. "Being," in the widest sense of the word, belongs indeed to the being-of-an-act [*Akt-Sein*], to *cogitare*, which does not in turn require another *cogitare*. Similarly, we are only vaguely "aware" of our drives [*Triebleben*] without having them as objects as we do those elements of consciousness which lend themselves to imagery. For this reason the first order of evidence is expressed in the principle, "There is something," or, better, "There is not nothing." Here we understand by the word "nothing" the negative state of affairs of not-being in general rather than "not being something" or "not being actual." A second principle of evidence is that everything which "is" in any sense of the possible kinds of being can be analyzed in terms of its character or essence (not yet separating its contingent characteristics from its genuine essence) and its existence in some mode. With these two principles we are in a position to define precisely the concept of knowledge, a concept which is prior even to that of consciousness. Knowledge is an ultimate, unique, and underivable ontological relationship between two beings. I mean by this that any being A "knows" any being B whenever A participates in the essence or nature of B, without B's suffering any alteration in its nature or essence because of A's participation in it. Such participation is possible both in the case of objectifiable being and in that of active [*akthaften*] being, for instance, when we repeat the performance of the act; or in feelings, when we relive the feelings, etc. The concept of participation is, therefore, wider than that of objective knowledge, that is, knowledge of objectifiable being. The participation which is in question here can never be dissolved into a causal relation, or one of sameness and similarity, or one of sign and signification; it is an ultimate and essential relation of a peculiar type. We say further of B that, when A participates in B and B belongs to the order of objectifiable being, B becomes an "objective being" ["*Gegenstand"-sein*]. Confusing the being of an object [*Sein des Gegenstandes*] with the fact that an entity is an object [*Gegenstandssein eines Seienden*] is one of the fundamental errors of idealism. On the contrary, the being of B, in the sense of a mode of reality, never enters into the knowledge-relation. The being of B can never stand to the real bearer of knowledge in any but a causal relation. The *ens reale* remains, therefore, outside of every possible knowledge-relation, not only the human but also the divine, if such exists. Both the concept of the "intentional act" and that of the "subject" of this act, an "I" which performs acts, are logically posterior. The intentional act is to be defined as the process of becoming [*Werdesein*] in A through which A participates in the nature or essence of B, or that through which this participation is produced. To this extent the Scholastics were right to begin with the distinction between an *ens intentionale* and an *ens reale*, and then, on the basis of this distinction, to distinguish between an intentional act and a real relation between the knower and the being of the thing known." ―from_Idealism and Realism_

When one writes and speaks, in a wrong structure of grammar, due to lack of knowledge or carelessness; it defines as a Grammatical Mistake. Conversely, if one composes and types, in a wrong discipline of grammar, it elucidates as a Grammatical Error.

The return to the immediate data, the deepening of experience on the spot, are certainly the hallmark of philosophy by opposition to naive cognitions. But the past and the present, the essence and the fact, space and time, are not given in the same sense, and none of them is given in the sense of coincidence. The "originating" 6 is not of one sole type, it is not all behind us; the restoration of the true past, of the pre-existence is not all of philosophy; the lived experience is not flat, without depth, without dimension, it is not an opaque stratum with which we would have to merge. The appeal to the originating goes in several directions : the originating breaks up, and philosophy must accompany this break-up, this non-coincidence, this differentiation...What there is is not a coinciding by principle or a presumptive coinciding and a factual non-coinciding, a bad or abortive truth, but a privative non-coinciding, a coinciding from afar, a divergence, and something like a "good error.

later legitimized by some type of formalization. The knowledge we get by tinkering, via trial and error, experience, and the workings of time, in other words, contact with the earth, is vastly superior to that obtained through reasoning, something self-serving institutions have been very busy hiding from us.

An example of the first type is the self-guided torpedo, or the interceptor missile. The target or goal is known—an enemy ship or plane. The objective is to reach it. Such machines must “know” the target they are shooting for. They must have some sort of propulsion system that propels them forward in the general direction of the target. They must be equipped with “sense organs” (radar, sonar, heat perceptors, etc.), which bring information from the target. These “sense organs” keep the machine informed when it is on the correct course (positive feedback) and when it commits an error and gets off course (negative feedback). The machine does not react or respond to positive feedback. It is doing the correct thing already and “just keeps on doing what it is doing.” There must be a corrective device, however, that will respond to negative feedback. When negative feedback informs the mechanism that it is “off the beam,” too far to the right, the corrective mechanism automatically causes the rudder to move so that it will steer the machine back to the left. If it “overcorrects” and heads too far to the left, this mistake is made known through negative feedback, and the corrective device moves the rudder so it will steer the machine back to the right. The torpedo accomplishes its goal by going forward, making errors, and continually correcting them. By a series of zigzags it literally gropes its way to the goal. Dr. Norbert Wiener, who pioneered the development of goal-seeking mechanisms in World War II, believes that something very similar to the foregoing happens in the human nervous system whenever you perform any purposeful activity—even in such a simple goal-seeking situation as picking up a pen from a desk.

The whole shtick of scientism revolves around sensory evidence. How many times must it be said that there is no such thing as self-explanatory sensory evidence? All evidence must be interpreted, and the interpretation is not a perceiving activity but a judging activity. The catastrophic error that worshipers of scientism (autistic sensing types) commit is that they privilege perceiving over judging. They believe that perception is the most important thing, and that judgment must be directed to the maximum degree possible at the perception, and minimize and indeed eliminate any reference to anything that has not been perceived. For worshipers of scientism, perception comes first, and judging is secondary, determined by perceiving. That is what empiricism is all about. It claims that all knowledge comes from experience, that there are no innate ideas, and it revolves around synthetic propositions and a posteriori knowledge. Rationalism, by total contrast, asserts that knowledge comes from logical, rational deduction and that innate ideas form the only secure basis for knowledge. It deals with analytic propositions and a priori knowledge.

Discussion of translations of poetry usually confuses kind with value. One type of translation is thought to be intrinsically superior to others, be it free translation, close translation, poetry after, imitation, metaphrase, paraphrase, etc. In the critic’s mind, the quality of a translation often depends on how closely it conforms to his own preferred method. This error of descriptive rather than evaluative criticism—where kind determines value—probably occurs more often in regard to poetry in translation than in any other form of literary criticism. But in the end, method is secondary, and determines neither the virtues nor sins of a poem. The translator need only clearly and honestly indicate his method—whatever it is—and then be judged, not on this choice, but on the quality of the new poem. If the new poem is good, the translator as artist will be performing his ancient function of retelling, in his own form, a given content he has overheard from the immediate or the distant past.

The mechanisms for introducing variation—the cultural equivalent of mutations—are generators of “error” or of “innovation” in social learning. For example, a new cultural variant could be produced by one person or group making a mistake while learning from another; trying through their own efforts to improve something acquired through social learning (using four rather than three knots to secure a fishing line, deliberately or in error); or combining information from different sources (after observing one person using three knots of type A, and another person using one knot of type B, the learner uses three knots of type B).

Above all, science cannot dispel religion by showing it to be an illusion. The rationalist philosophy according to which religion is an intellectual error is fundamentally at odds with scientific inquiry into religion as a natural human activity. Religion may involve the creation of illusions. But there is nothing in science that says illusion may not be useful, even indispensable, in life. The human mind is programmed for survival, not truth. Rather than producing minds that see the world ever more clearly, evolution could have the effect of breeding any clear view of things out of the mind. The upshot of scientific inquiry could be that a need for illusion goes with being human. The recurring appearance of religions of science suggests this may in fact be the case.

The problem is that programmers in O-O have been experimenting in incestuous applications and aiming low in abstraction, instead of high. For example, they have been building classes such as linked-list or set instead of classes such as user-interface or radiation beam or finite-element model. Unfortunately the self-same strong type-checking in C++ that helps programmers to avoid errors also makes it hard to build big things out of little ones.

Thus, Edison may more accurately be described as the father of commercial research and as the world’s most prolific inventor. He also commented more directly on the industrialization of the trial-and-error process, saying, “The real measure of success is the number of experiments that can be crowded into twenty-four hours.” Roughly two hundred years later, Jeff Bezos has taken the same type of commercial approach to invention and innovation.

It is instructive rather than evaluative. The feedback is focused on correcting some aspect of the student’s performance—a step in a procedure, a misconception, or information to be memorized. It isn’t advice or a grade but some actionable information that will help the student improve. It is important to know the difference between the three types of feedback because not all feedback is actionable. It is specific and in the right dose. Your feedback should focus on only one or two points. Don’t point out everything that needs adjusting. That’s overwhelming for a dependent learner and may actually confirm her belief that she is not capable. It is timely. Feedback needs to come while students are still mindful of the topic, assignment, or performance in question. It needs to come while they still think of the learning goal as a learning goal—that is, something they are still striving for, not something they already did. It is delivered in a low stress, supportive environment. The feedback has to be given in a way that doesn’t trigger anxiety for the student. This means building a classroom culture that celebrates the opportunity to get feedback and reframes errors as information. Making Feedback Culturally Responsive: Giving “Wise” Feedback For feedback to be effective, students must act on it.

types of errors is the most rational thing to do, when the errors are of little cost, as they lead to discoveries. For instance, most medical “discoveries” are accidental to something else. An error-free world would have no penicillin, no chemotherapy…almost no drugs, and most probably no humans.

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prepare data for analysis, including cleaning, transformation, and normalization. Data cleaning involves identifying and correcting errors in the data, such as incorrect values, missing data, or duplicate records. It is crucial to ensure that data is accurate, complete, and consistent before proceeding with analysis. Data transformation involves converting data into a more suitable format for analysis. This may include converting data types, scaling data, and handling outliers. For example, data may need to be normalized to ensure that all values are on the same scale. Data normalization involves scaling data so that it falls within a specific range. This is important because many statistical methods assume that data is normally distributed, and normalization helps to achieve this. Common methods of normalization include z-score normalization and min-max normalization

This is a wake up call. Don’t press the snooze alarm. The barbarians are at the gates, and, because they encourage breeding beyond the ability of the breeders to house, feed, and educate the breedees, violence and social disorganization continue. As the most Christian nation on earth watches its civilization dissolve like a Dove bar fallen off of that ark, attempts to enforce irrational superstitious solutions will accelerate. That Branch Davidian thing was a sample. Lots of other messiahs are waiting. Maybe we can have court-ordered Branch Davidian Social Services counseling for people who won’t share their wives with their god’s anointed. Maybe courts can acquit murderers if they believe a god’s finger was on their trigger. Maybe the barbarians will actually succeed in assuring that books, pictures, ideas, doctors, judges and military commanders share their vision. Then we will have a lot of interesting tribal warfare. One useful defense will be humanistic hermeneutics. Hermeneutics is a fancy word for biblical interpretation. When religious types want to make something simple sound holy and mysterious, they often give it an important sounding high falutin’ name. This practice contrasts sharply with the usage of secular humanists, who, in explaining their views, employ simple words, that fall trippingly from the tongue, like ‘eupraxophy.’ Hermeneutics can be an important weapon to use against religious fanatics in the coming ARCW. The hard core nut cases—those who would control every aspect of our lives by forcing us to accept their understanding of the will of their god—tend to share certain operational assumptions. These include the belief that: (1) Every word of the Bible is true. (2) The English translation of the Bible authorized by King James the First of England, completed in 1611, Common Era, is the only fully acceptable, authoritative, and inspired-by-god translation of holy scripture. This translation is accurate in every respect, including punctuation marks. (3) The Bible is the basis of all morality. Without it there can be no morality. (4) The United States of America was established, and should be governed, according to biblical principles. (5) The Bible is without error. (6) No part of the Bible is in conflict with, or contradictory to, any other part. (7) Hermeneutics can be used to clarify and explain those truths of god in the Bible that might appear, to finite minds, to be in conflict. The goal of hermeneutics is to reconcile all portions of the ‘Word of God’ (the Bible) into a seamless, complete, infallible, and final statement of all past and future history (the latter is called prophecy), of divine law, and of how humans should behave and understand morality. The Bible, properly interpreted, is the final word on everything.

The poets who compose them are not responsible for this, because there are some who know very well the errors they are committing, and know extremely well what they ought to do, but since plays have become salable merchandise, they say, and in this they speak the truth, the companies will not buy them if they are not of a certain type, and so the poet attempts to accommodate the requests of the companies that pay him for his work... because these works attempt to accommodate the taste of the theater companies, not all of them have reached, though some have, the necessary degree of perfection.

The twelve-factor developer resists the urge to use different backing services between development and production, even when adapters theoretically abstract away any differences in backing services. Differences between backing services mean that tiny incompatibilities crop up, causing code that worked and passed tests in development or staging to fail in production. These types of errors create friction that disincentivizes continuous deployment. The cost of this friction and the subsequent dampening of continuous deployment is extremely high when considered in aggregate over the lifetime of an application.

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There are other beliefs which, though disproved countless times, never die out, because they appeal, not to something in everyone, but to a certain perennial type of person. An example is, the belief that everyone is at bottom selfish, or that no one ever acts intentionally except from motives of self-interest. There is a perennial human type to whom this belief is peculiarly and irresistibly congenial. It is almost never a woman. It is a kind of man who is deficient in generous or even disinterested impulses himself, and knows it, but keeps up his self-esteem by thinking that everyone else is really in the same case. He prides himself, both on having the perspicacity to realise, what most people disguise even from themselves, that everyone is selfish, and on having the uncommon candour not to conceal this unpleasant home truth. Who has not met people of this type? In the Australian-English of 50 years ago, there was a wonderful expression for this kind of man: he was said to be 'as flash as a rat with a gold tooth