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      "author": "steemitboard",
      "body": "Congratulations @bobic! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@bobic/birthday2.png</td><td>Happy Birthday! - You are on the Steem blockchain for 2 years!</td></tr></table>\n\n<sub>_You can view [your badges on your Steem Board](https://steemitboard.com/@bobic) and compare to others on the [Steem Ranking](https://steemitboard.com/ranking/index.php?name=bobic)_</sub>\n\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) to get one more award and increased upvotes!",
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      "author": "partiko",
      "body": "Thank you so much for sharing this amazing post with us!\n\nHave you heard about Partiko? It’s a really convenient mobile app for Steem! With Partiko, you can easily see what’s going on in the Steem community, make posts and comments (no beneficiary cut forever!), and always stayed connected with your followers via push notification!\n\nPartiko also rewards you with Partiko Points (3000 Partiko Point bonus when you first use it!), and Partiko Points can be converted into Steem tokens. You can earn Partiko Points easily by making posts and comments using Partiko.\n\nWe also noticed that your Steem Power is low. We will be very happy to delegate 15 Steem Power to you once you have made a post using Partiko! With more Steem Power, you can make more posts and comments, and earn more rewards!\n\nIf that all sounds interesting, you can: \n\n- Download Partiko Android at [Google Play](http://bit.ly/2SRFIta)\n- Or Download Partiko iOS on the [App Store](https://apple.co/2PcXkSd)\n\nThank you so much for reading this message!",
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      "body": "Everything I write is full of affectation and a hazy sentimentality. I feel deprived, denuded, no longer running along light-rail anymore and far too pleased with myself. Oh how easy it is to fall into smug, self-sure satisfaction. But really you’re not so important. No, not a jot. Maybe you wish you were, but you’re not. Where did that fatherly courage come from? And where did it go? It fled from the clammy grip of Midterm Two, but to what hiding spot, God only knows. Though I imagine that a not insubstantial part of regaining it would be to just start typing, start going until you pick up speed. I guess it’s just like a lady. I see why the muses are women. Imagine if you were talking to a woman for an hour, really getting into it (the conversation) and enjoying it as you found out you had a lot in common and both liked each other—imagine, after all that, that you suddenly had to go. You’d disappoint her by abandoning her, no matter what supposedly important event you were hurrying off towards. \n\n“If he is willing to leave me to go to some stupid test,” she would think, if she were really a helluva woman “...then by being with me he must not get some great gulp of heavenly liquor, as I had hoped he might (and as I do from him). I guess he’s really only a user, or he has something more important to do… or he thinks he does, anyway, which would be the worst of all those possibilities, because I would lose knowing someone whom I like and who could like me back out of nothing more than his own stupid ignorance! He doesn’t know how much he’s losing by giving me up in exchange for something so cold and dead, nor how much of an injury it does to my heart! If he ever comes back, he'd better be on his knees, bowing and scraping, weeping tears of bitter contrition at the thought of the depth of his insult he’s inflicted. Yes, nothing else but that will suffice. If he comes back with anything less—well, then he can just go to hell! I’ll snub him a thousand times worse than what he did to me.” \n\nAnd indeed, to think all this, to be this much of a woman, her love would be so powerful and unique that it would sidestep the bounds of time and space and walk invisibly alongside you as you hurried to class (you stupid man), enveloping you with a feeling of warmth that was so total and so comforting that you'd scarcely notice it.\n\nHer love would still be giving you gifts, hanging invisible garlands over your neck and stuffing flowers into your clothes, and you, in your monumental dumbness, wouldn’t even notice it. Instead of wondering at her, you would wonder at your own so-called greatness, that had been able to keep in conversation with such an interesting person for so long. You think you carried yourself pretty well, and in fact you had, but you had made a tremendous mistake at the end when you abandoned her—and that poison, it seems, has now sunk into your very blood, at least judging from this odious atmosphere of self satisfaction that hangs around you, which is so toxic (that is, so unlike you) that it drives the spirit of your love away, and you can hardly sit there outside and study for the midterm because of the icy wind (really only the lack of warmth) that has just blown across and chilled your heart. \n\nButton up your jacket, try to study harder—do whatever you want, it doesn’t matter. It can’t replace a love like that...\n\nNothing can!",
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      "author": "bobic",
      "body": "@@ -851,14 +851,21 @@\n  etc\n-, don%E2%80%99\n+.%E2%80%94that doesn'\n t co\n@@ -1803,16 +1803,578 @@\n e him.%0A%0A\n+***%0A%0AWhat this means: a well-meaning idiot, as long as he does good, is superior to the devil. %0A%0AIn secular terms%E2%80%94a good fool is better than somebody who has all things but goodness. %0A%0ANow, you might feel justified in saying to me: What good is this advice? We knew this already. %0A%0ABut did you really know it? Well, suppose you did. Even if you did, it%E2%80%99s healthy to be reminded of it from time to time, especially through the medium of a story, where everything contributes to getting the message across on a level that is deeper than conscious awareness. %0A%0A***%0A\n %0AThe Chr\n@@ -2531,16 +2531,20 @@\n nce.  %0A%0A\n+***%0A\n %0AWittgen\n@@ -2691,18 +2691,18 @@\n %E2%80%A6 and th\n-is\n+at\n  is too \n",
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      "body": "Those final words on Mustafar:\n\nA: “You’re either with me or against me.”\n\nO: “Only a sith deals in absolutes.” \n    \nIn a sense, Anakin is closer to the truth than Obi-Wan—just as the devil, even in the midst of his own evil, must understand much more than even the wisest human beings.\n\nCan we not hear, if we are listening closely, a kind of tedious, flabby, ineffectual relativism in obi-wan’s words? There’s something very “eat/pray/love” about them (not to mention that the statement itself an absolute). This is the decadent pseudo-spirituality that destroyed the Jedi—this is precisely why Anakin was lost. \n\nAnakin is higher and lower than Obi-Wan. Higher because he is right—in this world, you really are either for or against (in secular terms: you either do the right thing, or you don’t. Wanting to do the right thing, wishing you could, etc, don’t count for anything). There is no refuge in relativism or “spirituality” over faith; there is no hiding place in lukewarmness. These measures, which seem like safe havens, only delay the inevitable (that is, they are “against”). Anakin understands this (probably due to his high midichlorian count or the “chosen” status that it represents)—Obi-wan, on the other hand, doesn’t really understand anything (his remark should evince that much, but I think it’s also important to note, in the rest of the prequels, the near-total absence of any moments of wisdom in his character. He is certainly not as spiritually engaged as Yoda—who, it is worth noting, is not at all averse to \"dealing in absolutes:” “Fear leads to the dark side,” “Do or do not, there is no try,” etc.)\n\nYet, despite his ignorance, Obi-Wan, in doing good (by not killing children, essentially) has really maintained the \"high ground” against Anakin—but he cannot save him.\n\n\nThe Christian worldview corresponds to the world like a globe: you may take in the whole at a glance, but nevertheless, you cannot really see everything at once.  \n\n\nWittgenstein’s ad absurdum is the greatest argument for it I have ever heard: If Christ did not come back to life, that means that his body decayed… and this is too terrible to imagine.",
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      "body": "The Music of the World.\n\nWhat is the music of the world? \n\nMusic, from Plato, has been understood in a philosophical context as an archetypal example of an emergent phenomenon that arises out of certain processes without a direct means of cause and effect. The intangible music, as it were, rises out of the very tangible and material structure of the instrument. Both truly exist, but one has come into being almost out of nothing. It has not been materially constructed like an instrument or a piece of furniture. It has “emerged.” \n\nThe Marxist conception of evil, or the origins of evil and suffering, can serve to demonstrate what I mean:\n\n In the Marxist view, man is born good, or at least morally neutral. As he enters into a market system and begins to engage in trade, however, something horrible starts to happen. Each time he makes an exchange, it is as if a demon leaps out of the process (like a note of music leaps out of a guitar chord that someone has strummed) and scurries away.\n\nMoment by moment, it’s trivial matter to control or suppress these demons. But as the market grows more and more complex, as the transactions grow larger and larger in scale and consequence, the exchange of goods and services begins to produce creatures that are more powerful than human beings.\n\nMan at no point has willingly made a mistake, man has at no point willingly committed a sin… but the demons have multiplied to the point that they outnumber and overpower their masters—and the demon’s desires are totally contrary to those of the human beings who created him. \n\nSo it comes about that money, which was made to serve man, becomes man’s master. \n\nIt is as if a man were to create a musical instrument that produced music that was so beautiful and melodious that he became hypnotized by it and controlled by his own creation.\n\nClearly this conception of evil is directly opposed to the Christian one. \n\nIt is so seductive because it does not have any concept of responsibility (which is very boring and onerous, after all, and which the great majority of people would like to get rid of if they could). \n\nSin is a moral mistake, that we freely make of our own volition. \n\nHow does this concept apply to the ideas of Jung and Jordan Peterson?\n\nJung often reads more like a mystic than a scientist. At moments, he demonstrates an astonishing religiosity. \n\nModern, secular people who would otherwise be outraged by religious fundamentalism (or at least religious literalism) are not disturbed by this fervent religiosity. Why? \n\nIt could earnestly be argued that Jung believed in demons and spirits. But the Jungian view moves religious cosmology from the outer world to the inner world. \n\nHere is how a demon comes into existence under Jung’s thought:\n\nA man takes part in some event or behavior. This event or behavior produces a mental impression on him, which is reinforced in his mind if it happens again. Across societies, across the great mass of humanity, enough people engage in certain behaviors that they begin to solidify into archetypal concepts. \n\nWhen many people discuss a single event, only the common elements of that event survive. \n\nWhat I’m getting at: Jordan Peterson’s conception of Christ as “harmony.” Great Lakes, what a dodge!",
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      "title": "Unfinished Essay (\"the Music of the World\")"
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      "body": "Truth as correspondence suffices (indeed, we could go our whole lives without needing anything else), but is there a more profound way to look at this, one of the deepest of all ideas?\n\nFour conceptions of the truth, ascending (in my opinion) from the most insipid to the most profound. I don’t present them as ideas that should suffice to explain the truth alone, but as ideas which can be appended to the basic idea of truth as correspondence without thereby inducing a contradiction. \n\n1. Whatever works (the pragmatist view).\n\nThis view is so vulgar and American… applying common sense to it: It’s not necessarily the case that “If it works, it’s true!” \n\nWhat I mean to say is, “If it works, it’s true!” is not itself a practical method we can use to find out whether something is true or not:\n\nFor a counter-example (one will suffice): imagine a primitive ritual whereby, every night, the sages in a certain tribe had to pray ardently for the sun to rise the next morning. Morning comes and—how miraculous!—the sun rises, the world is suffused with light, the sages look at each other with wondrous faces… another successful ritual. It worked, but it wasn’t true.\n\nThis view (like so many other American crimes against reason) reverses the chain of cause and effect; whether or not things work relies on the truth, not the other way around—truthfulness does not rely on whether or not things work! \n\n2. Truth is aletheia (unveiling/unconcealment/disclosure)\n\nThis, like the rest of Heidegger’s ideas, is a poetic way to describe the thing in question. But poets, due to the distinct goals they have in mind (arousing sentiment, expressing beauty), are allowed certain liberties with the truth—philosophers don’t enjoy the same privileges. It is (deeply) true that, in certain magical moments, we feel we see things as they really are—we feel that a veil has been lifted. But this beautiful idea does not itself encompass all that we should mean by “truth.” Our world is not only made up of wonderful truths, but of quite banal ones as well. Plenty of things exist without us so much as thinking about them, let alone seeing them for what they really are…\n\n3. That which resists (reality)\n\nThis is the psychoanalytic idea of the truth; i.e. Freud’s “reality principle,” or the Lacanian “Real.” The former is a hypothesized psychological process, and the latter is a “register of being,” but both of them come from the same idea of the truth.\n\nIn this view, the truth is that which resists our desires. In the general psychoanalytic framework, people begin with unbounded desires which are only really ever held in check by reality itself. \n\nThere is something deeply pacifying about these ideas, and I feel that there is a deep wisdom in them, as well. I think that many of people who are much more experienced are “post-oedipal” in the sense that they are less given to illusions. \n\nPeople who haven’t really suffered, on the other hand, I think are subject to far more psycho-sexual complexes. I think these ideas serve as a knife that cuts through so many entanglements of our shared psychological existence. Why is mental illness rising? I think the answer is that, in a post-scarcity economy, we are less subject to the reality principle… the mind, wishing to expand forever, invariably goes too far. When it finally does meet with reality (as everybody must, eventually), it comes as such a shock that… bad things ensue.\n\nThis idea explains so much, and it can be added to correspondence without creating a contradiction—but at the same time, I feel like it does not fulfill our souls.\n\nIs that all reality is? Something which, in its essential nature, only says “no,” again and again, to whatever we ask of it? Surely we can do better than that!\n\nThat which is faithful. \n\nThe ancient Hebrew word for truth is derived from a root word which means “support” or “believe.” The word itself can be used in many contexts, but these are not primarily centered around correspondence, but faithfulness, trustworthiness, and reliability. \n\nIn my view, the best way of thinking of the truth is not to see it as that which works, nor that which is unveiled to us, nor that which resists, but as that which we can depend on. \n\nThe piety of the ancient Israelites is revealed to us here. In this view, the truth is that which we can rely on, that which we can build on, that which we can use to strengthen us. Beyond correspondence, it is not merely there—it is something that, when we are true to it, will be “true” to us!\n\nWhich, by the way, leads me to mention that this usage of truth can be found in English, as well… when speaking of people, we use the terms “faithful” and “true” almost interchangeably. \n\nThis view goes beyond sterile correspondence without betraying it, without falling into poetic fantasies or wallowing in maudlin cynicism.",
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      "body": "Articles here:\n\nSSC:\nhttp://slatestarcodex.com/2014/07/30/meditations-on-moloch/\n\nBTT:\nhttps://bternarytau.github.io/2018/04/28/freedom-of-speech-is-bad\nhttps://bternarytau.github.io/2018/05/20/freedom-of-speech-is-good\n\n*“There are two main human sins, from which all the others derive: impatience and indolence. It was because of impatience that they were expelled from paradise; it is because of indolence that they do not return. Yet perhaps there is only one major sin: impatience. Because of impatience they were expelled, because of impatience they do not return.“*\n\n *– Franz Kafka, Zurau Aphorisms*\n\nThe first idea that the author entertains belongs to Scott Alexander; it is the worry that the free circulation of ideas may be more dangerous than its absence, because most or all people, when subject to the free circulation of ideas, might adopt ideas which are merely expedient—rather than ideas which are true—and that this would harm them. Alexander arrives at this concern by comparing ideas to viruses; entities whose only purpose is to spread, a goal they accomplish by harming their hosts.   \n\nBTernaryTau notes that that there is a flaw in Alexander's analogy: each successive virus weakens an individual further, but false ideas don't just contradict the world; they often contradict each other, as well. \n\nThe disanalogy that BTT indicates is not conclusive, however. A person could become endlessly lost (that is, harmed) in the midst of innumerable lies, even if none of them were in agreement. Conversely, it is conceivable that the effects of one disease could suppress the effects of another: someone whose immune system successfully defends against a certain type of pathogen might thereby obtain immunity against many others—in the same way that someone might begin, after enough unhappy encounters, to recognize a fallacious argument or a falsehood that is used in many different bundles of lies. \n\nIrrespective of the details of the analogy, the danger remains: even in the absence of any malicious systems (that is, even without propaganda or the internet), a person may stray into a thicket of pleasant lies by their own accord. The essential danger—the brute fact of reality without which none of these problems would arise—is that what is expedient is often more attractive than the truth. \n\nIt is often more attractive, but it is never more desirable. The only problem is that it appears to be. \n\nIn my view, in the long run, the truth and the expedience of a proposition are one. That it may take longer than the duration of a single human life for this identity to resolve itself by no means renders it untrue. \n\nI believe that this is what Kafka meant by “impatience.” In the case of lies; when we lie, we do not think of the greater repercussions, what is appositely captured in the phrase “the fruit” of one’s actions.\n\nIn a broader sense, whenever we harm anybody for our own benefit, We forget the fundamental affinity that we share with the rest of humankind. For if someone remembered aright, then I do not believe that they could do harm.",
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      "body": "Articles here:\n\nSSC:\nhttp://slatestarcodex.com/2014/07/30/meditations-on-moloch/\n\nBTT:\nhttps://bternarytau.github.io/2018/04/28/freedom-of-speech-is-bad\nhttps://bternarytau.github.io/2018/05/20/freedom-of-speech-is-good\n\n*“There are two main human sins, from which all the others derive: impatience and indolence. It was because of impatience that they were expelled from paradise; it is because of indolence that they do not return. Yet perhaps there is only one major sin: impatience. Because of impatience they were expelled, because of impatience they do not return.“*\n\n *– Franz Kafka, Zurau Aphorisms*\n\nThe first idea that the author entertains belongs to Scott Alexander; it is the worry that the free circulation of ideas may be more dangerous than its absence, because most or all people, when subject to the free circulation of ideas, might adopt ideas which are merely expedient—rather than ideas which are true—and that this would harm them. Alexander arrives at this concern by comparing ideas to viruses; entities whose only purpose is to spread, a goal they accomplish by harming their hosts.   \n\nBTernaryTau notes that that there is a flaw in Alexander's analogy: each successive virus weakens an individual further, but false ideas don't just contradict the world; they often contradict each other, as well. \n\nThe disanalogy that BTT indicates is not conclusive, however. A person could become endlessly lost (that is, harmed) in the midst of innumerable lies, even if none of them were in agreement. Conversely, it is conceivable that the effects of one disease could suppress the effects of another: someone whose immune system successfully defends against a certain type of pathogen might thereby obtain immunity against many others—in the same way that someone might begin, after enough unhappy encounters, to recognize a fallacious argument or a falsehood that is used in many different bundles of lies. \n\nIrrespective of the details of the analogy, the danger remains: even in the absence of any malicious systems (that is, even without propaganda or the internet), a person may stray into a thicket of pleasant lies by their own accord. The essential danger—the brute fact of reality without which none of these problems would arise—is that what is expedient is often more attractive than the truth. \n\nIt is often more attractive, but it is never more desirable. The only problem is that it appears to be. \n\nIn my view, in the long run, the truth and the expedience of a proposition are one. That it may take longer than the duration of a single human life for this identity to resolve itself by no means renders it untrue. \n\nI believe that this is what Kafka meant by “impatience.” In the case of lies; when we lie, we do not think of the greater repercussions, what is appositely captured in the phrase “the fruit” of one’s actions.\n\nIn a broader sense, whenever we harm anybody for our own benefit, We forget the fundamental affinity that we share with the rest of humankind. For if someone remembered aright, then I do not believe that they could do harm.",
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      "body": "It looks like her eyes are going in different directions. I appreciate women too much, not enough. I don’t understand anything. I feel like them and music, like without them and music life wouldn’t be worth living. It’s such a stupid childish thing to say. But I can’t move on. I’m always trying to race ahead of myself and I end up nowhere. Every single thing I say is always wrong. I’ve written so much but its still like every thing I say is wrong. I do rarely feel on a roll and it’s never write. Do I love women? Sure I do. I like them too much. So it’s not appreciation but they weigh too much in my life. No pun no joke just how I naturally thought of it. I feel like nothing else matters. When I was once struck by love it was the strongest thing I’ve ever felt. Only met a handful of times. Like Dante. So stupid. That’s not real love, it’s evil. Everything is evil and I’m lost and confused and the straight path is lost from me. I can’t even sin right. The right kind of evil that the greats who’ve escaped practiced. And another one comes in to say that even my complaints are all muddy, unclear, and wrong. Sure I love women. Too much. Everything about them. Even the way they type. It’s a gift I never earned. Well you don’t deserve it of course. It’s for someone else. They deserve it all. But I didn’t earn it, don’t deserve it, never get it. Which is what I want. Which is why I appreciate them too much. Do I love women sure I do. Everyone who says there’s no feminine essence is a son of a bitch liar. It’s another half like people say, another half to life. It’s almost magical if you had never known of it before. Like so much else in life. Part the same part different. Each one has something the other feels is missing from themselves. But of course just to say this I can already hear the vulgar misunderstanding people. I have to lose you in a thicket of words. Because you don’t understand. I don’t understand. It’s not real to me. I’m lost. I’m lost. Still not enough.\n\nThey drop a handful of words or something real and I’m suddenly struck by how much I’d been missing it. I’d been missing it so much I tried to fake it as a part of myself. Just like a faggot. But it was an unhealthy graft that could never take. And the real thing is as high above the pretending as the sky is above the earth.\n\nThat is life the source of many songs and the sweetest music. And of course nobody understands. Poets alone understand. Poets and musicians. Nobody else deserves music either. Poetry is a math assignment clever bourgeois game. Music alone can say what it really is. So much for a stupid intoxicating drug. Fighting myself and the only things I’ve ever enjoyed. What a sickness! Because to chase them was archly unprofitable, because I am such a bungler it would suffice to spend my last and my everything traveling away from the sun, away to every light, into an unending darkness and confusion. Like they must feel in hell. But in hell they grieve and my tongue has already gone overgrown in brambles of lies. Lies lies lies. Corrupt to the soul. What’s a fiction if it’s not a lie. Do I love women? Sure, sure, a million times, many times, countless times over.\n\nForget me in the thicket. Forget me lsewher still not a handful of words. Sure I do. Sure I do. Too much. Nothing better. No other dream. Nothing else. Young, old, naive and bitter. Every bad angle reflected in one. Too latmuch, goodnight!!",
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      "body": "@@ -1010,17 +1010,109 @@\n  viruses\n-.\n+; entities whose only purpose is to spread, a goal they accomplish by harming their hosts.   \n %0A%0ABTerna\n@@ -1769,16 +1769,24 @@\n  enough \n+unhappy \n encounte\n@@ -2226,19 +2226,23 @@\n is that \n-the\n+what is\n  expedie\n@@ -2289,23 +2289,21 @@\n th. \n+%0A%0A\n It is \n-sometimes\n+often\n  mor\n@@ -2800,16 +2800,17 @@\n he fruit\n+%E2%80%9D\n  of one%E2%80%99\n@@ -2819,17 +2819,16 @@\n actions.\n-%E2%80%9D\n %0A%0AIn a b\n",
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      "body": "@@ -1724,16 +1724,31 @@\n rgument \n+or a falsehood \n that is \n@@ -1907,16 +1907,21 @@\n that is,\n+ even\n  without\n@@ -2185,84 +2185,92 @@\n th. \n-The problem is not that the expedient is more desirable than the truth, only\n+It is sometimes more attractive, but it is never more desirable. The only problem is\n  tha\n@@ -2627,70 +2627,328 @@\n the \n-fundamental affinity that we share with the rest of humankind.\n+greater repercussions, what is appositely captured in the phrase %E2%80%9Cthe fruit of one%E2%80%99s actions.%E2%80%9D%0A%0AIn a broader sense, whenever we harm anybody for our own benefit, We forget the fundamental affinity that we share with the rest of humankind. For if someone remembered aright, then I do not believe that they could do harm. \n %0A%0ATh\n",
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      "body": "Articles here:\n\nSSC:\nhttp://slatestarcodex.com/2014/07/30/meditations-on-moloch/\n\nBTT:\nhttps://bternarytau.github.io/2018/04/28/freedom-of-speech-is-bad\nhttps://bternarytau.github.io/2018/05/20/freedom-of-speech-is-good\n\n*“There are two main human sins, from which all the others derive: impatience and indolence. It was because of impatience that they were expelled from paradise; it is because of indolence that they do not return. Yet perhaps there is only one major sin: impatience. Because of impatience they were expelled, because of impatience they do not return.“*\n\n *– Franz Kafka, Zurau Aphorisms*\n\nThe first idea that the author entertains belongs to Scott Alexander; it is the worry that the free circulation of ideas may be more dangerous than its absence, because most or all people, when subject to the free circulation of ideas, might adopt ideas which are merely expedient—rather than ideas which are true—and that this would harm them. Alexander arrives at this concern by comparing ideas to viruses.\n\nBTernaryTau notes that that there is a flaw in Alexander's analogy: each successive virus weakens an individual further, but false ideas not only contradict the world; they often contradict each other. \n\nThe disanalogy that BTT indicates is not conclusive, however. A person could become endlessly lost (that is, harmed) in the midst of innumerable lies, even if none of them were in agreement. Conversely, it is conceivable that the effects of one disease could suppress the effects of another: someone whose immune system defends against a certain type of pathogen might obtain immunity against many others—in the same way that someone might begin, after enough encounters, to recognize a fallacious argument that is used in many different bundles of lies. \n\nIrrespective of the details of the analogy, the danger remains: even in the absence of any malicious systems (that is, without propaganda or the internet), a person may stray into a thicket of pleasant lies by their own accord. The essential danger—the brute fact of reality without which none of these problems would arise—is that the expedient is often more attractive than the truth. The problem is not that the expedient is more desirable than the truth, only that it appears to be. \n\nIn my view, in the long run, the truth and the expedience of a proposition are one. That it may take longer than the duration of a single human life for this identity to resolve itself by no means renders it untrue. \n\nI believe that this is what Kafka meant by “impatience.” In the case of lies; when we lie, we do not think of the fundamental affinity that we share with the rest of humankind.\n\nThis proves nothing, but I found it interesting:\n\nhttp://havdalahdrasha.org/page_emet.html",
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      "body": "This article is mired in a kind of psychologism which mars it a little bit. \n\nThe question is not why we should believe in God, but **whether or not He exists.** We *must* focus on objective reality in this matter; a more important question could hardly be imagined, and we cannot allow our personal biases or prejudices to contaminate it.\n\nThat said, I have a strong sense that there is a power, a being who guides our ends. This much has survived the various spiritual deprivations that I have endured at the hands of this anonymized, unrooted existence... but I find it so difficult to take that final, beautifully naive step, to grasp the promise, the assurance, that 2000 years ago, in a remote province of Roman Judea, the being who created the entire universe sent his son down for the purpose of the forgiveness of humankind's sins.\n\nI have to confess that I don't understand, even on a very abstract level, the significance of the crucifixion, why it was necessary, and how it achieved what it did. I don't understand how people can believe without having a theory about it. \n\nBut perhaps (going back to my first point about bias), perhaps this is just the effect of my aseptic millieu? Throughout history, it's been the rule that people believe, act, feel, and accept, long before they analytically understand. But if it's contingent on feeling, then why don't I feel anything?\n\nI don't say that to be cruel, or evil... my heart is hardened. And more and more it feels like everything I say is just an excuse... I mean, I understand everything already. But at the same time,  I don't. I feel a powerful resistance, even an antipathy to the whole idea. Anyone who grasps the truth, please pray for me, please help me!",
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      "author": "soorefunmi",
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      "body": "...chasing certain moods like a dog wagging after a nice aroma. \n\nThe air was full of bobbing fireflies. He felt stuck. Sure, the air was full of fireflies, but he felt stuck. He rubbed his neck against the tender lea and tried to bounce it off his shoulders.\n\nHis eyes were so unclear, it was like vision, feeling, or understanding were all impossible, in that order. It was beyond him to say even a single honest word, much less a sentence, a story, or a whole book of stories. As of yet he couldn’t un-glom his consciousness from the process, couldn't become utterly lost in a certain reverie. \n\nAnd guilt, shame, madness all prosecuted him like three strange bedfellows—wiggling their feet and toes, sticking out their tongues and opening their eyes wide like everything was a huge surprise. \n\nBut there could be nothing less surprising than their stupid antics. He was trying to look forward to something, but he couldn’t. He could neither look forward nor backwards. Tiredness slept on him like a whale of a wave. \n\nMe go see HuaWei Semiconductor. Me go sleepy now. I was wondering, I was thinking. I put a big block on my head as if I was the all-so-important man who was also the king of the world. Don’t call me, I’m not just low status, I’m off today. As if sleep was enough to rescue him from restive reverie. Enough of the hymns to the hims. Now time to purr for the hers. \n\nSweet sleepy candy cushion pillows. Big chocolate’n'marzipan bars. Festive abbreviation. And already the winter months were galloping on with frothy lips and strange moods. Everything would be so simple if he were just handed the reins, he thought. His and hers and he’s and she’s. Not every time is going to pop off with aplomb. Most times, because you aren’t in the right zone, they go off without a squib. How many times had you really felt in the magic mood yet couldn’t summon nothing forth? Ask me, answer me again, how many times? \n\nWas it once, twice, eight times? And how often are you chasing that thrill instead of living and giving back? Put yourself out there, see what happens. See if you can understand the gradient grade. \n\nEn-garde. It was all so simple for people with clean consciences not to worry about come what may. Come what may and happenstance and otherwise. We abscond, time starts outrunning our many yesterdays. We have no new provender to provide them. \n\nHe was but a distant relation. In the shopping district. All this requires is a little reprieve from horrible aching discomfort. But perhaps that’s not what it provides, but what it gives. \n\nWandering from disused, bombed-out, dusty, disused store to store to store to store. His heavy eyes glazed jaded over everything in stow. He walked, first a little to the east, then to the west, then to the south, then to the north. The Khanate’s own prime meridian was always dancing between his feet like an angry snake. He paced after it patiently, searching to see where this fey ley line led. \n\nAre the lives of bachelors, he began to wonder to himself, really so interesting as they appear on TV? They can’t be. \n\nHe looked up, expecting to see something or some answer, but there was just more dust, rust, and faded advertisements for this-or-that appliance. I’m no King of this-or-that, he thought. Time enough for that gone by.\n\nAnd to lull himself into a pious quiescence, he imagined he was sucking on a penny, or a little stone. Every time his mind’s eye was about to speak, his thoughts flitted back to the stone, and the memory it held of an enduring silence. So he went all but mum, and calm, breathing slowly through his capacious moor nostrils. \n\nIn avenue aisle eighty eighteen, section B, subsection 2, each successive elucidation and narrowing down making it all sharp and clear, ever clear and ever sharp, he rounded a corner and saw….\n\nThe first thing he saw where those devilish white smiling teeth, as strident and break easy as the Cheshire Cat herself. The friends of these teeth were the poisome lips, red as a chemical compound, which wrapped around them like grinning sickéd sinisisters. \n\nAround that dear smile rolled the villa of a fair and toothsome face, in the north yard of which reclined two deep blue aquamarine pools, bolded and encircled by marble courts which were themselves surrounded by the sweep of beautiful pink symmetrical hills, in the midst of which a nose proceeded suppurating everonwardly. At the borders of this sweet plantation, toilsome goldendun hairs roiled around like everfair fields of wheat at sunset. \n\nNow that you’ve heard his, what did she see? Only another poor moonshine soul malingering at the conjunction of yesterday and tomorrow, so dust that he had become conjunct to the dust, so rust that he’d become rust colored, so must-not that he’d gotten inextricably mixed up with the bad influences of yesterday and tomorrow—and today was no more than a distant dream…\n\nBehind her, a crowd of red demonic figures, eyes even, floated against the pure dark background behind the sales window like embers the night after a forest fire. \n\nThey seemed to see him deeper than the regular.",
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