I could swear the music video version of Evil by Interpol is faster than the album version, but it’s just inconvenient enough to verify that I haven’t bothered
This is fairly standard for mature products. In the early days the whole production process is tightly integrated, but as components and processes mature there is less room for there to be some “secret sauce.” Once that happens it makes sense to outsource it to other firms who compete on cost while you focus on parts where you can differentiate.
That said, companies frequently misstep determining where they can safely outsource and where they must keep things integrated.
Yesterday I realized I had 75 tabs open on my mobile web browser and decided to do some trimming. Anything I was confident would come up again and didn’t need to be held onto got closed, including a tab for Kagi. And now I find Kagi has come up again, and I really liked reading this message so now I’m opening the tab again and almost certainly subscribing
I think they're compatible. There is warmth and hope to be found (for the living) by considering that when they die, at least someone will care.
Knowing that someone will remember them, at least in a fashion, after they're gone is an important component of present-day [alive] mental wellbeing for many people.
Not really but sorta? I don't know that I'd call it contradiction so much as working with limited information.
When we are alive, we want to be acknowledged, at the very least. We might think about making arrangements for our stuff after we are gone, or trying to reconnect with someone to say goodbye before it's too late, etc. Knowing that we will die tends to inform some of our behavior when we're alive.
Now, we die, and that's that. Maybe we experience something after, maybe we don't. We don't know. There's lots of good guesses out there, some more coherent than others, but even if we lean toward oblivion, we cannot conceive of it, of non-existence.
So, we don't focus on that part. It's not a useful thing to examine and results in crisis for some. Instead, we focus on life, because that is knowable to a degree. Funerals are as much for the living as they are for the dead who were previously alive. We die knowing, or hoping maybe, that we will get acknowledgement that yes, we existed, after we pass, even if we do not directly experience it.
It's valid to want things (for) after you're dead and no longer exist.
It's an awkward concept, probably because you have to draw a line somewhere or else we'd be faced with extrapolating the wishes of millennia of dead people into the future, and crippled by trying to be respectful to what it seems they would have wanted but what they shouldn't really have any say over. They shouldn't have any say over stuff they're not involved in and don't understand (because they're dead). But being involved in stuff and understanding stuff doesn't have to cease exactly when you die and cease to function, it can be extrapolated beyond that a bit, based on what the person said back when they existed. Hence, last wills. Which largely get ignored and revised, and mostly only serve to distribute property, but a dead person's last wishes still do get respected, a bit, sometimes, and should be, because people are basically a bunch of ideas and their last wishes after death are ideas too.
That's an assumption, not a fact, and there are very rigorous philosophical arguments for personal immortality. But even given personal survival of death, and given that the remains are not technically a body anymore as a body is part of a living person (a severed hand, as long as it remains severed, it not a bona fide hand), it is still a show of respect for each person and the memory of them, of the fact of their existence. It isn't a matter of what they would or would not have wanted, or do or do not want, but our own relationship toward people. How we treat remains has enormous importance and consequences for our sense of human dignity; it both reflects and shapes that sense of dignity. Treating a corpse like trash translates into a devaluation of human life and the life of the person who has died. The implication is entailed. But treating it with respect also entails a conclusion: this was a person, and that we treat their remains with respect must mean that respect is due, and it is due because they are the remains of a human person. We consider attacks on statues and other images of the dead hateful and disrespectful. How much worse is it to attack and disrespect someone's remains! Religious images, also clearly not remains, are likewise disposed of in a respectful manner according to religious law and custom because of what they depict.
The Greeks felt you pass twice, first when you die and then when no one who said your name is still alive. So this might extend that second phase a little for this cohort.
Not at all. The living can know of this program, and know that this is true of them. It just seems like you're not a very spiritual or sentimental person when it comes to this topic, but I don't see how these statements contradict each other at all.
Have you tried the salt reduced version (the one with the blue stripe around the top of the label)? It's definitely softer and sweeter than the original and a little more like Marmite (sort of halfway in between).
I interviewed at Two Sigma like 6 years ago and I was interested in doing Clojure professionally so I asked about it and was told that they had stopped all new development in Clojure
Recently got one of these myself. Didn’t even get my hands dirty doing the change, wish I knew about fluid extractors years ago (though not all of my cars have had filters so easily accessible)
Article says she had a Tesla Model X. Looking online, it appears you shift by either using the touchscreen or some small capacitive buttons that are probably easy to mispress[1].
This is a radical opinion, but that’s the sort of UX malfeasance that should be punished by drawing and quartering even if it doesn’t result in a customer’s death.
It's not a "button", it's a slider. It's not easy to "mispress". And I don't think that slider is present on older Model X, so she probably pushed the stalk up to go into reverse. Which IMO is less confusing than most automatic shifter levers, where you have to remember than pulling it _back_ makes the car go forward.
Doesn’t matter - you can go and check a cybertruck review or something to see what that looks like. It’s no easier to screw up than a traditional shifter of any kind. I wonder what the toxicology report will say. I could see how someone under influence would not recognize in which direction they’re moving
Conventional shifters don't rely on directional analogies at all. To go into reverse, you move the stick to the 'R', to drive you move it to 'D'. A directional analogy, while simpler on paper, is much easier to mess up if you forget it.
> this provides a HUGE amount of employment and revenue
Sounds like an opportunity for businesses to open near where people live rather than where they work.
> encourages face to face socialisation which builds communities and social cohesion
Every time I've commuted to an office, I haven't been a part of the local community. I've been part of the community where I live. Working remotely I spend more time building actual social cohesion in my community.
> Society is not going to change to revolve around shut-in people haters. You're a minority. You're not normal.
Making small talk while the coffee is brewing is not a real relationship, if anything it sounds like you're the one advocating "people-hating." Maybe if you didn't spend so much time at the office you'd be able to socialize for real (you know, like a normal person).
I’ll take this moment to plug “The War Nerd Iliad”[1] which is my particular favorite adaptation of the Iliad. I took Classics in high school and we covered it, but I never really engaged with it until I read this. It may not be for everyone, but if you’ve found yourself put off by poetic translation of a poem that doesn’t really work in English, you’ll find this more accessible and probably enjoyable.
