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willow

dreary.dev

did:plc:hx53snho72xoj7zqt5uice4u

andromorphic angel


ironically i think we’re all a bit too decentralized for this to be viable
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it’d be fun to video call and play drinking games tho, but less fun bc no cuddles

the us government would make an exception for me because i’m a bunny with a cool scar on my face

i wouldn’t mind quitting

it’d be fun to meet up with bloomfs and drink
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sad that some of you wouldn’t come anymore. i’m causally responsible and i wish we were still alright

we kinda just discover shit out of nowhere every so often

oh yea i knew abt this, but the discussion made it sound so bad that it would be better not to ruin it for myself lol
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really i just have to do things the right way, and i don’t rly have the time/energy for now i think, so ill just stare longingly from afar while i wait for LLMs to get good enough



srry this was meant to be jokey and referencing cool things i knew abt but it came across pretty rude i think oops

hey do u wanna become besties so you can translate and read this to me 🥺 i’m not gonna learn japanese and the alternative is waiting for this guy to pick it up denpaarchive.neocities.org/downloads

ok well i’m naked rn so gimme a sec to get dressed, jeez so pushy

yea i don’t think it actually works (W rejects it as well, hence the “”), i just thought the use of ‘sum’ in this context was cute :3. in general it seems a lil weird to me to propose a definition like “x is the aggregate of all the sub-types of x” lol
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can i come upstairs and hug u 🥺

you don't have to read, this is all you need to know i think
Child, we are working on abolishing the state, but that takes time
No! I want the state abolished now!!!
Vladimir Lenin: "Left-Wing" Communisim: An Infantile Disorder

soap would be so cool as a leninist

my life has gotten a lot more miserable this year
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"We can draw a boundary— for a special purpose. Does it take that to make the concept usable? Not at all! (Except for that special purpose.)"
71. One might say that the concept 'game' is a concept with blurred edges.—"But is a blurred concept a concept at all?"—Is an indistinct photograph a picture of a person at all? Is it even always an advantage to replace an indistinct picture by a sharp one? Isn't the indistinct one often exactly what we need?
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when he penetrates my phenomena: @_@
90. We feel as if we had to penetrate phenomena:
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like why'd he emphasize it like that 🤨🏳️‍🌈
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wait shit i posted this next one on main instead of in the thread
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that's my goat 🥹
65. Here we come up against the great question that lies behind all these considerations ——For someone might object against me: "You take the easy way out! You talk about all sorts of language games, but have nowhere said what the essence of a language-game, and hence of language, is: what is common to all these activities, and what makes them into language or parts of language. So you let yourself off the very part of the investigation that once gave you yourself most headache, the part about the general form of propositions and of language." And this is true.—Instead of producing something common to all that we call language, I am saying that these phenomena have no one thing in common which makes us use the same word for all,— but that they are related to one another in many different ways. And it is because of this relationship, or these relationships, that we call them all "language". I will try to explain this.
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like i have my criticisms for ordinary language philosophy but tell me this doesn't go hard
109. Philosophy is a battle against the bewitchment of our intelligence by means of language.
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wait huh what happened with my blob bro
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i can see it on pds!! cdn me motherfucker!!
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wittgenstein the marxologist explaining that the money-commodity also has an exchange-value and a use-value.... waow
120. You say: the point isn't the word, but its meaning, and you think of the meaning as a thing of the same kind as the word, though also different from the word. Here the word, there the meaning. The money, and the cow that you can buy with it. (But contrast: money, and its use.)
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@kasey.cafe what do you think of the idea that the concept of 'number' is a sum of other concepts (for some reason this is pretty amusing to me)
68. "All right: the concept of number is defined for you as the logical sum of these individual interrelated concepts: cardinal numbers, rational numbers, real numbers, etc.; and in the same way the concept of a game as the logical sum of a corresponding set of sub-concepts.

also i could certainly see a rejoinder that the context is already circumscribed here such that the dichotomization is appropriate, to which i'd basically accept, but at that point we aren't really disagreeing anymore.
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basically i want to ascribe a negative thesis to wittgenstein, where he says to his philosopher-peers: "don't think about it that way, you're confusing yourself", that the scope of his notion of philosophy is tied to his historical context, and that he has ~nothing to say about other philosophies

here's hoping someone records for those of us across the pond =)

one of the many reasons i enjoy wittgenstein is that he articulates one elaboration of hegel's dictum: "philosophy arises when life has lost its unity" www.marxists.org/reference/ar...
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among others, marx, nietzche, and dewey also traverse this path to some extent, with dewey being highly relevant for W in my mind. i wouldn't go as far as to say that "our language is in order as it is", but for the problematic situation W found himself in, i think it's an apt response.
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Which is to say I want to have my cake and eat it too, and disagree with Geuss here. I think W is most generatively interpreted as speaking to a distinct context from adorno with his conception of innocence in the everyday. www.youtube.com/watch?v=s1Ay...
Raymond Geuss, Utopian Thought Between Words and Action

But you are also right that I tend to be on one side rather than the other of the great philosophical divide about everyday life and common language. Which is, there’s, roughly speaking, the late Wittgenstein and there is, roughly speaking, Adorno. The late Wittgenstein says (it’s a bit of exaggeration, but he says): philosophy changes nothing, it leaves everything as it was, everyday language is fine the way it is, it only becomes toxic when we begin to reflect and make these philosophical constructs; philosophy is just therapy, getting rid of these things, and then everything will be fine. My association with that is that Wittgenstein has this idea that there is this Heile Welt, the healthy world, ‘zdravi svet’, the romantic notion – the Heile Welt is everyday language. The other side is Adorno, which is that if societies really are totalities, and if there is something deeply wrong with our society – he thinks that what’s deeply wrong is something about the dis-relation between the possibilities that we have and what we make of these possibilities. For Adorno, the main instance of the evil of the world is the phenomenon of California. California shows why the world is evil, because it has wonderful possibilities and has been made into an inferno by human use of these possibilities. There is nothing wrong with starving in the Middle Ages, because, to some extent, you couldn’t do anything about it. But there’s a lot wrong with starving in the modern world, because we could do something about it and we don’t. So it’s that dis- crepancy between wollen and können. And if you think that societies are totalities, then that evil permeates the whole of the world, there is no innocent thing. Even everyday interactions are the reverse of innocent. And I must say that you can’t hold those two views at the same time, they are just not compatible. I just think Adorno is more likely to be right about that, and that we mus…
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(W definitely oversteps, but if anyone can, adorno ought to be able to appreciate the value of exaggeration in philosophizing)
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for the uninitiated: "Dewey held that serious thought is relative to a concrete problematic situation. If the situation is not problematic, inquiry is otiose. Much of traditional philosophy, he thought, consisted in the generation of pseudo-questions which arose because of
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an inadequate appreciation of the way in which terms, concepts, and theories were related to the concrete situations in which they originated" - Raymond Geuss, History and Illusion in Politics, pg 158.
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one aspect of all of those that attempt such strategies is that they are reflexive theories, trying to give an account of what philosophy is doing and how their philosophizing fits into that picture



getBlobbing my bloomfies so i can understand wtf they're talking abt

in theory it's probably more structurally sound and you can do fun things with pressure and angles, but we'd have to test it out to confirm 😉

"Where language is perceived to be the site of progressive action, action is taken in language. Actions taken in other spheres can become less urgent and less necessary."
Loneliness and Its Opposite, pg 37. Don Kulick and Jens Rydström.
What we will present in this book, though, is the example of a country where wildly politically incorrect language about disability coexists with policies and practices that are both politically radical (for what they mean for the rights of people with disabilities as citizens) and ethically progressive (for what they imply about how disabled and nondisabled people might imagine and engage with one another). This contrasts starkly with Denmark’s neighbor, Sweden. There, language about disability is constantly monitored and uncompromisingly judged. But policies and practices relating to the sexual lives of people with disabilities are politically retrogressive and ethically arrested. Significantly disabled individuals’ access to sex is actively blocked—by the very same people who would be the first to correct you if you said “handicap” instead of “disability.”
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some of my favorite anecdotes are from this book
Loneliness and Its Opposite, pg 35-36. Don Kulick and Jens Rydström.
Denmark is strikingly different on this front—there, there is little or no political correctness when it comes to the language used to talk about disability. Even people who work most closely with and care most passionately about people with significant disabilities habitually use words like spastic (spastiker) when referring to people with cerebral palsy—and, indeed, people with cerebral palsy call themselves spastics. The name of their advocacy organization is the Association of Spastics (Spastikerforeningen), and their bi- monthly magazine is called The Spastic (Spastikeren). Another telling example that succinctly sums up Denmark’s unique relationship to politically correct language regarding disability is what happened to the Danish Association for People with Restricted Growth (Landsforening for Væktshæmmede). In June 2007, by a vote of its members, the association officially changed its name to the Association of Dwarves (Dværgeforeningen). Their members’ magazine is Short and Sweet (Kort og Godt). And at one of the group homes where Don lived while conducting fieldwork, he sat outside one morning having a cup of coffee with a female social worker in her sixties who had worked in that group home for twenty years. This woman was devoted to her job and clearly was much loved by the young men and women who lived in the group home. In between puffs of her cigarette, she turned to Don to tell him a story about a young woman who lived there. “Og så har vi den lille mongol,” she said: “We have the little mongoloid.” As soon she said “den lille mongol,” the woman stopped and apologized, perhaps because she noticed that Don had nearly choked on his coffee. “Oh, undskyld,” she said. “Sorry; I know I shouldn’t say ‘little.’ She’s an adult.”

i had a friend in high school that sat in her friend's living room while they got eiffel tower'd upstairs
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