Tuesday, December 2, 2025
Sunday, November 30, 2025
Emanation:Creation::Buddhism:Monotheism - The Problem of Suffering
Letting go (one-sided, does not mutually acknowledge transgression) vs. Forgiveness (two-sided, includes mutual acknowledgement of transgression before letting it go)Emanation (dualistic emergence of multiplicity from the One) vs Creation (tripartite emergence of multiplicity from the One... trinity adds will/ to the dualism).
Why in Buddhism suffering is caused by a moving away from the One and the solution is to return to the One and thereby reduce suffering (Unity w/o Multiplicity)(Destroying Multiplicity and Dissolving into the One)
... whereas the purpose of orthodox theosis is to be reunited with the Creation (suffering already born within Creation)(Achieve Unity by embracing Multiplicity and embracing your distinctiveness and suffering within it).Hegelian negation into unity (thesis:antithesis::synthesis) vs Deleuzian transcendence on a plane of emanence.
Negation of the negation vs (dance - giving reason for the multiplicity)(Jesus on the cross: where absolute Unity and Absolute Multiplicity meet...Eloi, Eloi, lema sabachthani!) Jesus embraces the created suffering and takes it back upon Himself.
Saturday, November 29, 2025
Friday, November 28, 2025
Wednesday, November 26, 2025
Immortality! ...but w/o continuity of consciousness? Who cares?
A bio-electric blueprint refers to the electrical signals and patterns that guide cell behavior, development, and regeneration, acting as an organizational layer separate from DNA. This concept suggests that cells use these "electrics blueprints" to communicate and coordinate, ensuring the correct formation of anatomical structures like a head or other features. Research in this area is exploring how these bio-electric signals can be decoded and even manipulated for applications in medicine, such as wound healing and regenerative medicine.Key aspects of the bio-electric blueprint:Cellular communication: All cells, not just nerve cells, use electrical signals to communicate, forming a "software" that runs on the cell's "hardware" (the genome).Development and pattern formation: Bio-electric patterns dictate how an organism develops, coordinating the placement of organs and features. For example, the specific electrical pattern of a flatworm can be manipulated to create a two-headed worm, and this pattern memory is maintained by the tissue.Regeneration and healing: This blueprint is also thought to be involved in regeneration and wound healing, as cells use electrical signals to organize and rebuild tissue.Beyond genetics: It proposes a system of non-genetic information storage that holds "pattern memories" and provides a blueprint for building the body, which is a separate but interconnected process from DNA.Biomedical applications: Understanding and decoding this bio-electric "electrome" could lead to new treatments for birth defects, and tools for tissue engineering and regeneration.
Tuesday, November 25, 2025
'Science' and the New Secular Religions of Progress: Hope Springs Internal?
Monday, November 24, 2025
Palantir and In-Q-Tel
Saturday, November 22, 2025
The Archeology of Knowledge - A Genealogy of Religion?
Ergot poisoning symptoms can include nausea, vomiting, diarrhea, and abdominal pain; gangrenous symptoms like cold, pale, and painful extremities that may lead to tissue death; and convulsive symptoms such as muscle spasms, twitching, hallucinations, and confusion. Symptoms can manifest within an hour and worsen with continued exposure.Gangrenous symptoms (due to blood vessel constriction)
- Early and gastrointestinal symptoms
- Nausea, vomiting, and diarrhea
- Abdominal pain and cramping
- Headache
- Weakness and exhaustion
- Excessive thirst or salivation
Convulsive symptoms (central nervous system effects)
- Numbness, tingling, and itching in the extremities
- Cold and pale skin, particularly in the hands and feet
- Weak or absent peripheral pulses
- Intense burning pain
- Loss of sensation
- Pustules or swelling of the limbs
- Dry gangrene, which can lead to the loss of fingers, toes, or limbs
- Muscle spasms, twitching, or painful contractions
- Confusion, delirium, or psychosis
- Hallucinations
- Convulsions or seizures
- Drowsiness
- Vision problems
The Unanticipated Impacts of Introducing New Technologies
Friday, November 21, 2025
3 Pillar Approach to Recognizing Attempted Manipulation
1. Creating Hierarchies for Establishing Rank & Authority2. Shaming, Imparting Guilt from Authority3. Imposing Scarcity (Punishment) or Dependency Upon Authority
Thursday, November 20, 2025
Time is Flowing Like a River
Victoria Trumbull, "Memory is not stored in the brain"
Time, not space, contains memory
The leading theories of memory describe it as being stored in the brain – similarly, some argue, to the way a computer stores memory. But this assumption relies on materialist assumptions and problematically bypasses the hard problem of consciousness. Memory is not stored in space, but in time, argues philosopher Victoria Trumbull.
From ancient times, philosophers have used the “storage” metaphor to describe the phenomenon of remembering. Memory is often pictured as a vast warehouse or library of experiences. In the past century, this “storage” metaphor has come to be taken literally: neuroscientists today maintain that a “memory” is simply a given pattern or collection of patterns of neural activity. This hypothesis forms a key part of the greater worldview known as “materialism” or “physicalism”: in brief, the idea that reality consists solely in physical stuff, and, correspondingly, that the human mind is reducible or equivalent to the body or the brain.
The central problem with this picture of memory is that, like many descriptions of the mind, the storage metaphor is only a metaphor. It feels intuitive to say that we “store” memories like books in a library or files on a hard drive. While this is a useful metaphor insofar as it helps us to describe and express what it feels like to remember, it cannot be anything more than this.
In order to prove that memories are stored in the brain, we would need to be able to observe this. But this is not a fact that belongs to the order of observation and experimentation. The most that neuroscientists can do is track cerebral activity and attempt to correlate the physical brain state to a description of concurrent mental experience. In carrying out experiments of this kind, however, the neuroscientist has already provisionally assumed that there is an exact identity or perfect equivalence between the mental state and the cerebral state. In other words, the hypothesis of localization that the neuroscientist has set out to prove has already been assumed as an initial axiom of his or her research. The correlation between brain activity and memory reports doesn’t prove that memories are stored in the brain any more than the correlation between footprints and walking proves that walking is stored in footprints, or the correlation between the piano and a sonata proves that the sonata is stored in the piano.
If we assume that the brain stores up discrete, localisable memories, it then becomes extremely difficult to explain how the brain can be said to generate, preserve, and reconstruct “representations” of this kind. How can the brain translate an image of experience, itself intangible and invisible, into a physical record or neural pattern? The neuroscientist is left with the philosophical challenge famously known as the “hard problem of consciousness”: given the complex physical machinations of the brain, whence arises the conscious experience of remembering?
It does not make sense to say that we “store” the smell of coffee, the face of our mother, or the sound of a Mozart symphony “in” the brain. But can a pattern of neural firings, like the embossed print of Braille or the successive taps of Morse code, indicate or contain these prior events, or even mark their salient outlines? In recent years, the idea of “neural code” and the general hypothesis that the brain operates like a computer has been offered as one way of trying to solve this puzzle. But this framework simply provides us with another metaphor; the computer model is no more explanatory than the storage metaphor itself. Neuronal configurations may very well be a biological prerequisite for remembering, but it does not follow from this fact that these configurations are the memory, nor that they can be said to “represent,” “portray,” “depict,” or “contain” what is being remembered.
___
When neuroscientists locate memory “in” the brain, what they’re really finding is that certain brain regions are active during remembering
___
In truth, the theory of localization far exceeds the facts of current neurobiology. When neuroscientists locate memory “in” the brain, what they’re really finding is that certain brain regions are active during remembering. But being active during a process is not the same thing as being the storage location for that process. The brain is undoubtedly involved in remembering, but involvement does not necessitate containment.
In most neuroscientific experiments intended to prove that memories are stored in the brain, the researchers study habit, not recollection proper. Habit is a motor attitude or pattern retained by the body or nervous system; it is characterized by repetition and acquired by motor education. Memory is personal recollection, involving the persistence of the past under the form of an image, reflecting a unique moment of our original history. In famous experiments with rats and sea slugs, the kind of “memory” being studied is nothing more than a physiological response. What has been shown successfully in experiments of this kind is that physical conditioning produces a regular motor reaction to a given external stimulus, and that brain activity prepares and paves the way for the systematization of this motor response. In other words, what has been proven is that habit is effectuated via lasting changes in synaptic architecture. But to move from the fear response of a mouse to a human episodic recollection would require more than an increase in the number and complexity of neurons: it requires a distinction in kind, a categorical leap from motor habituation to conscious evocation.
Furthermore, if localization theory were true, and if memory-images are indeed “stored up” as cellular or neural traces, then the impairment of certain brain regions should definitely correspond to the destruction of certain well-defined recollections. But this is precisely not the case. For example, on a timescale varying from weeks to years, many patients who have suffered from a stroke come to recover their once-lost ability to speak and comprehend words. Similarly, certain objects or sound-based triggers can cause patients suffering from Alzheimer’s to suddenly recover memories that were previously lost in obscurity. Perhaps what we find to be impaired by brain lesions is the mechanism required to recall or express certain kinds of memories, rather than a firm and final destruction of the recollections themselves.
What, then, are memory-images? First of all, it is important to note that the objects of memory are not like the objects of perception. They are neither visible nor tangible. The remembered thing or event is not found in the present, except somehow intangibly “in” the mind, while the perceived object is present physically and externally. Second, memory-images essentially bear the mark of “pastness.” They are attached to the past by their deepest roots, so that we immediately recognize a memory as distinct from a perception and thus know it as “memory.” An individual recollection points to the wealth or totality of the past that it belongs to and from whence it originates; it points to the total history of the personal life we have lived since our birth.
For these two reasons, our desire to think of memories as “things” that are capable of being “stored” in a receptacle is what we philosophers might call a “category error.” Memory-images are not objects or things. We thus cannot apply to them the same categories, such as the necessity of “being contained somewhere” that we apply to the things of space. The relationship of “container” to “contained” here arises from a misguided analogy with material objects. Why should recollections, which are neither visible nor tangible, need a container, and how could they have one? We could say, again metaphorically, that they exist “in” the mind, but “mind” is not a literal container for mental experiences any more than the number 10 can be said to be a “container” for the series “1, 2, 3…etc.”
___
If we assume from the start that everything mental must be reducible to something physical, then we close the possibility of understanding the mind on its own terms
___
Memory is, essentially, a fact of time—it is the persistence of the past—and, because it is a temporal phenomenon, it is fundamentally extra-spatial. To extend to memories, to a series of moments in time, the obligation of “being contained” in a place is to transfer to a temporal phenomenon a quality which applies only to the collection of material bodies perceived in space. And it is this series of observations which leads us directly to the reality of the mind: because the past overflows the present, memory overflows the brain; and because memory overflows the brain, mind overflows the body.
Perhaps what the brain does in all of this is far less extravagant. The body or brain can be said to retain and resume specific habits, patterns, or motor attitudes. Most importantly, the brain provides the motor basis for recall. The capacity to remember certainly depends functionally upon the health and integrity of certain brain regions. Thus, if you damage certain parts of the brain, then you diminish the capacity for recollection within the present; you do not, however, destroy the images themselves. If we go further than this, if we say that a brain injury abolishes individual recollections, then we are forced to assume that psychological states are miraculously capable of springing about from anatomical configurations, and thus to consequences that partake of the metaphysical rather than observational order. The invigorating opportunity for neuroscientific research is to determine by what mechanism the brain concretely serves the dynamics of remembrance, but the storage hypothesis will only hinder neuroscience from pursuing its natural course.
If we assume from the start that everything mental must be reducible to something physical, then we close the possibility of understanding the mind on its own terms. We have consigned ourselves to translating the wealth of subjective experience into impoverished neural patterns, only to then realize that this has not helped us to “explain” memory in any meaningful sense of the word. A genuine science of memory would begin by questioning the storage metaphor itself. Perhaps memories are not stored “anywhere.” Perhaps the brain’s role is not to house the past, but to facilitate our engagement with it.
Wednesday, November 19, 2025
Mike Benz: The Alchemy of Propaganda
House Oversight Committee Chairman James Comer is launching an investigation into Sixteen Thirty Fund’s Chorus Creator Incubator Program, according to letters obtained by the Daily Caller.The Sixteen Thirty Fund — whose donors include nonprofits tied to billionaire George Soros — is a nonprofit that has been accused of trying to sidestep campaign-finance disclosure rules enforced by the Federal Election Commission (FEC) and Justice Department. It also bypasses standard media-ethics practices meant to differentiate real journalism from paid political work that must be disclosed, according to Comer.In letters sent Wednesday to Sixteen Thirty Fund President Amy Kurtz and Sunflower Services CEO Allan Williams, Comer wrote that the Fund’s “Chorus Creator Incubator Program” appears to pay participants to amplify Democratic messaging online through secretive contracts that limit transparency about payments and tightly control the political content they produce.
Two days prior, Arabella Advisors announced that Sunflower Services — a new Public Benefit Corporation (PBC) backed by lead investor New Venture Fund (NVF) and supported by the Windward and Hopewell Funds — is acquiring Arabella Advisors’ fiscal-sponsorship business.Arabella oversaw a network of dark money groups that channel hundreds of millions of difficult-to-trace dollars into left-leaning political organizations and advocacy efforts.“The Committee on Oversight and Government Reform works to uphold fundamental American civil liberties and protect the integrity of American elections,” Comer said. “To this end, we are investigating reports of new activities by Sixteen Thirty Fund— an entity with books that have long been in the care of Arabella Advisors.”The letters to Kurtz and Williams discuss reporting regarding the program allegedly paying selected participants up to $8,000 per month to boost Democratic messaging online, but only under contracts that impose “extensive secrecy” about their payments and strictly limit what political content they can produce, according to a Wired report.
💰 A new public benefit corporation acquired left-wing dark money group Arabella Advisors’ financial sponsorship arm, with the group itself “ceasing operations,” the organization announced yesterday. pic.twitter.com/oGKjyAJu64
— Hudson Crozier 🇺🇸 (@Hudson_Crozier) November 18, 2025
Participants told the outlet the agreement warned they’d be “kicked out and essentially cut off financially” if they acknowledged being part of the program.The contracts also reportedly required creators to route “all bookings with lawmakers and political leaders through Chorus” and barred them from using any program resources to support or oppose political candidates or campaigns without prior written approval.The letter also cites the report that raises “concerning information about the motivations and ethics of Chorus,” including an alleged account that Graham Wilson, a lawyer for Chorus, described the program’s nonprofit structure as a way to raise donor funds, limit public disclosure and keep participants’ names off FEC filings.
The committee is seeking a wide range of records related to the Chorus program — including contracts, communications, funding and budgeting materials, internal planning documents, marketing and recruitment materials, compliance records, and any correspondence with key individuals involved — covering all aspects of the program’s creation, operation, oversight, and participant coordination.The Caller reached out to Sixteen Thirty Fund and Williams for comment but did not receive a response prior to publication.
Tuesday, November 18, 2025
Monday, November 17, 2025
James Lindsay on the Essence of Critical Theory
Sunday, November 16, 2025
Hegel's (and Progressivism's) Big Historical Idea
“I saw the Emperor (Napoleon)– this world-soul – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it.”
― Hegel's "violence of the negative" refers to the concept that conflict, negation, and violence are not purely destructive but are necessary, active forces that drive historical and dialectical progress. This "negative" element is what allows for the development of new ideas, consciousness, and freedom by destroying or negating previous, limited states. It is through this process, including the confrontation with "the negative," that being is transformed into a higher, more complex synthesis, ultimately leading to a more developed understanding of reality and self-consciousness.
Immanentize the Eschaton! ?
What Would an Historian Like Arnold Toynbee Say about an End of History?
The Ancient Greek Answer to Buddhism...
Saturday, November 15, 2025
Do You Have AI Psychosis Yet? Dervy does.
Pale Fire is a 1962 novel by Vladimir Nabokov. The novel is presented as a 999-line poem titled "Pale Fire", written by the fictional poet John Shade, with a foreword, lengthy commentary, and index written by Shade's neighbor and academic colleague, Charles Kinbote. Together these elements form a narrative in which both fictional authors are central characters. Nabokov wrote Pale Fire in 1960–61, after the success of Lolita had made him financially independent, allowing him to retire from teaching and return to Europe.[1][2] Nabokov began writing the novel in Nice and completed it in Montreux, Switzerland.[3]
Pale Fire's unusual structure has attracted much attention, and it is often cited as an important example of metafiction,[4][5] as well as an analog precursor to hypertext fiction, and a poioumenon.[6] It has spawned a wide variety of interpretations and a large body of written criticism, which literary scholar Pekka Tammi estimated in 1995 as more than 80 studies.[7] The Nabokov authority Brian Boyd has called it "Nabokov's most perfect novel",[8] and the critic Harold Bloom called it "the surest demonstration of his own genius ... that remarkable tour de force".[9]
Novel structure
Starting with the epigraph and table of contents, Pale Fire is apparently the publication of a 999-line poem in four cantos ("Pale Fire") by the fictional John Shade with a foreword, extensive commentary, and index by his self-appointed editor, Charles Kinbote. Kinbote's commentary takes the form of notes to various numbered lines of the poem. Here, as in the rest of his critical apparatus, Kinbote explicates the poem very little. Focusing monomanically on his own concerns, he divulges what proves to be the plot piece by piece, some of which can be connected by following the many cross-references. Espen Aarseth noted that Pale Fire "can be read either unicursally, straight through, or multicursally, jumping between the comments and the poem."[10] Thus, although the narration is non-linear and multidimensional, the reader can still choose to read the novel in a linear manner without risking misinterpretation.[11]
The interaction between Kinbote and Shade takes place in the fictitious small college town and state of New Wye, Appalachia, where they live across a lane from each other from February to July 1959. Kinbote writes his commentary from then to October 1959 in a tourist cabin in the equally fictitious western town and state of Cedarn, Utana. Both authors recount many earlier events, Shade mostly in New Wye and Kinbote in New Wye and in Europe, especially the "distant northern land" of Zembla.
Plot summary
Shade's poem digressively describes many aspects of his life. Canto 1 includes his early encounters with death and glimpses of what he takes to be the supernatural. Canto 2 is about his family and the apparent suicide of his daughter, Hazel Shade. Canto 3 focuses on Shade's search for knowledge about an afterlife, culminating in a "faint hope" in higher powers "playing a game of worlds" as indicated by apparent coincidences. Canto 4 offers details on Shade's daily life and creative process, as well as thoughts on his poetry, which he finds to be a means of somehow understanding the universe.
In Kinbote's editorial contributions he tells three stories intermixed with each other. One is his own story, notably including what he thinks of as his friendship with Shade. After Shade was murdered, Kinbote acquired the manuscript, including some variants, and has taken it upon himself to oversee the poem's publication, telling readers that it lacks only line 1000. Kinbote's second story deals with King Charles II, "The Beloved", the deposed king of Zembla. King Charles escaped imprisonment by Soviet-backed revolutionaries, making use of a secret passage and brave adherents in disguise. Kinbote repeatedly claims that he inspired Shade to write the poem by recounting King Charles's escape to him and that possible allusions to the king, and to Zembla, appear in Shade's poem, especially in rejected drafts. However, no explicit reference to King Charles is to be found in the poem. Kinbote's third story is that of Gradus, an assassin dispatched by the new rulers of Zembla to kill the exiled King Charles. Gradus makes his way from Zembla through Europe and America to New Wye, suffering comic mishaps. In the last note, to the missing line 1000, Kinbote narrates how Gradus killed Shade by mistake.
Towards the end of the narrative, Kinbote all but states that he is in fact the exiled King Charles, living incognito; however, enough details throughout the story, as well as direct statements of ambiguous sincerity by Kinbote towards the novel's end, suggest that King Charles and Zembla are both fictitious. In the latter interpretation, Kinbote is delusional and has built an elaborate picture of Zembla complete with samples of a constructed language as a by-product of insanity; similarly, Gradus was simply an unhinged man trying to kill Shade, and his backstory as a revolutionary assassin is also made up.
In an interview, Nabokov later said that Kinbote killed himself after finishing the book.[12] The critic Michael Wood has stated, "This is authorial trespassing, and we don't have to pay attention to it",[13] but Brian Boyd has argued that internal evidence points to Kinbote's suicide.[14] One of Kinbote's annotations to Shade's poem (corresponding to line 493) addresses the subject of suicide at some length.
Explanation of the title
As Nabokov pointed out himself,[15] the title of John Shade's poem is from Shakespeare's Timon of Athens: "The moon's an arrant thief, / And her pale fire she snatches from the sun" (Act IV, scene 3), a line often taken as a metaphor about creativity and inspiration. Kinbote quotes the passage but does not recognize it, as he says he has access only to an inaccurate Zemblan translation of the play "in his Timonian cave", and in a separate note he even rails against the common practice of using quotations as titles.
Some critics have noted a secondary reference in the book's title to Hamlet, where the Ghost remarks how the glow-worm "'gins to pale his uneffectual fire" (Act I, scene 5).[16]
The title is first mentioned in the foreword: "I recall seeing him from my porch, on a brilliant morning, burning a whole stack of [index cards of drafts of the poem] in the pale fire of the incinerator...".
Friday, November 14, 2025
Joseph de Maistre
Woke: A Race-Based Religion of Bureaucratic Status Seeking (Intersectionality)
...So using the economic argument of Marx, this makes no sense. What I explained to you before is, it's not economics that drives human history. It's religion that drives human history. So we settle down in order to practice a cult to practice a religion because maybe one place was considered divine for whatever reason. And as a result, we develop our culture which led to civilization.
So the Marx formulation that religion comes last is wrong. It's religion that comes first. Okay? It's religion that leads to agriculture which leads to civilization. So that's what Marx gets wrong.
Also the transition from feudalism to capitalism was not driven by technology. It was driven by religion. All right. So let me explain. Okay. So the feudalism the dominant religion at the time was the Catholic religion. When we when we go into industrial capitalism the dominant religion is Protestimism. Okay. So as we discussed before the Catholic religion was an imperial bureaucracy led by the pope, and there were many religious reformers who thought this was abhorrent. This went against the will of God. And so what they proposed was this. They proposed a religion which was democratic in which everyone had access to God. Okay? Before you had to listen to the priests. You couldn't read the Bible by yourself. Now you had to read the Bible by yourself in order to access God by yourself. Okay?
And there were two major different there are two major transitions. The first is before in order to get to heaven you have to use justification by works. All this means is you do good things you give money to the church. You primarily give money to the church. Okay. All right. But because the Protestants want to reduce the power of the Catholic Church, they said no. What matters is justification by faith. It doesn't matter how much money you give to the church. What matters is do you truly believe in God? Okay, that's what matters.
So that's the first major difference. Uh and then the process in in order to reduce the power of the church uh because the church said only if you listen to us can we guarantee you access to heaven. Right? So what the protestant said is no. Um access to heaven is predestined. Uh so they have predestination. In other words, at the beginning of time, God has already decided who will go to heaven and who will go to hell. He's already decided. So doesn't matter what the church tells you. It doesn't matter how much money you give to the church, you're all going to hell if you don't believe truly believe in God. All right?
So, so the Protestant religion was a direct response to the Catholic religion. Now, this creates a new problem. Okay? The problem is this. How do you know you truly believe in God? How do you know that you are one of the elect? How do you know that you were chosen by God to go to heaven? This creates anxiety, right? Anxiety as we know leads to OCD, obsessive-compulsive disorder, right?
So how do you compensate for OCD? Well, you make a lot of money. But not only do you make a lot of money, but you don't spend it because that wealth now is an indicator to you and to others that you are truly one of the elect, that you are saved by God, that you were chosen by God to go to heaven. And that's the birth of capitalism. It was not technologydriven because the technology at that time was everywhere. But it was only in Europe did you have industrial capitalism. It was because of the Protestant faith. That's what drove it.
So you're generating anxiety. Do you understand this? You won't give money to this to God because God doesn't need your money. Okay? But having this money is confirmation to yourself that you will go to heaven. Because this money can only be made because of your faith in God. Do you understand? Okay. How do you know you believe in God? Because you worked hard and God made you wealthy. And that's the logic driving capitalism. So Marx missed this.
So let's summarize and say look, Marx made three fundamental mistakes. The first is people care about religion, not economics. Okay? It's religion that drives human history, not economics. That's the first mistake he made.
Second mistake that he made is people care about God, not heaven. Okay? In other words, we're going to heaven not because we think it's a five-star hotel with like lots and lots of like I don't know like lobsters and steaks and all you eat buffets. That's not the reason why we're going to heaven. We're going to heaven to be with God because God represents eternal truth, eternal salvation. We want to be with God. Okay.
The third is people care about status, not class. So in other words, throughout most of of human history, we didn't have a concept of money. So for example, the Vikings when they went off to steal, they stole lots of gold, right? But when they got back to the village, they would host hold a big feast for everyone and they would waste all this money. You understand? Because there's actually no point in having money. You couldn't spend it. If you died, you couldn't keep it. So, so you you made money, you generate wealth in order to raise your status within the community. Okay? And that's why you wore gold because the gold signified that you're of high status within the community. All right?
So throughout most of of human history and still even today, we seek status not class. The class concept was created because of industrial capitalism, because of the free market. Okay? Because now people were mobile. Okay? But before it was about status because Marx interpreted history incorrectly and he didn't really understand human psychology. Mao, Stalin all understood that people want a religion. They want to be they want to feel close to God. So they made themselves God. Okay? And people want status. And that's why it's important to have bureaucracy.
At the end of the Industrial and beginning of the Information Eras in America, the Professional Managerial Class (PMC) bureaucratic priesthood merely substituted the Race-Sex-Gender Struggle for Class Struggle in a modified version of Marx's "Class vs Status Seeking struggle" mistake. And then to formally confer social status, created a race-sex-gender based table of Intersection Race-Sex-Gender social ranking values.
Trump is the enemy. Why? Because he is restoring "gold" as the social status marker ranking value, and has thereby challenged the bureaucratic priesthood's DEI intersectional social order. And reducing taxes starves the government bureaucracy, much as Protestants quit donating to the Catholic church during the Reformation.
Thursday, November 13, 2025
Here SQUIDy SQUIDy SQUIDy...
Components of a SQUID cryo circuit:SQUID sensor: The core component that is a highly sensitive magnetometer, often cooled to cryogenic temperatures to operate effectively.
Cryocables: These are special cables designed to connect the SQUID sensor at cryogenic temperatures to electronics that may be at room temperature.
Cryogenic integrated circuits (CICs): In advanced systems, such as those used for quantum computing, integrated circuits are used for signal processing at cryogenic temperatures to reduce noise and simplify wiring.
Feedback electronics: These are external circuits that stabilize the SQUID's operation and process the signal. They can be configured to work with or without a cooled matching circuit, which simplifies installation in many applications.
Flux-Locked Loop (FLL): A feedback loop that continuously adjusts the magnetic flux to keep the SQUID operating at a stable point, allowing for the measurement of large or rapidly changing magnetic fields.
Multiplexing circuitry: In systems with many SQUIDs (e.g., large arrays for quantum computers), multiplexing circuitry is used to combine the signals from multiple SQUIDs into a single data stream, reducing the number of read-out wires.
Key functionalities:
Signal amplification and processing: The circuit amplifies the SQUID's signal and converts it into a usable format.
Noise reduction: Cryogenic operation and specialized circuitry help minimize thermal noise and other sources of error.
Data transmission: The processed signal is transmitted to a computer for analysis and display.
Applications:
Quantum computing: Provides the control and read-out electronics for superconducting qubits.
Materials science: Used in high-precision measurements of magnetic properties of materials.
Medical imaging: Employs SQUIDs for extremely sensitive magnetic field measurements, such as magnetoencephalography (MEG).
The New Left is Anti-Capitalist in the Same Way it is Anti-Racist and Anti-Fascist
