Hack Beat Scrap

sbenthall's scrap blog

Sep 8

Aug 5

o-eheu:

Tumblr posts + classical references

I may or may not have jumped on a certain bandwagon.

References (In case the pictures weren’t clear enough):

  1. Catullus 85, “Odi et amo…”
  2. Heracles
  3. Elagabalus
  4. Lesbia’s “sparrow”
  5. Adonis
  6. Augustus
  7. Narcissus
  8. Ares
  9. Euclid
  10. L. Caecilius Iucundus (Cambridge Latin Course)

(via sixohsixoheightfourtwo)


brutereason:

These are from a wonderful book called The Art Of Comforting. Check it out and learn how to be better at supporting people going through difficult things.

(via rocktopussy)



Jun 24
“The concrete is concrete because it is the concentration of many determinations, hence unity of the diverse. It appears in the process of thinking, therefore, as a process of concentration, as a result, not as a point of departure, even though it is the point of departure in reality and hence also the point of departure for observation [Anschauung] and conception. Along the first path the full conception was evaporated to yield an abstract determination; along the second, the abstract determinations lead towards a reproduction of the concrete by way of thought. In this way Hegel fell into the illusion of conceiving the real as the product of thought concentrating itself, probing its own depths, and unfolding itself out of itself, by itself, whereas the method of rising from the abstract to the concrete is only the way in which thought appropriates the concrete, reproduces it as the concrete in the mind. But this is by no means the process by which the concrete itself comes into being. For example, the simplest economic category, say e.g. exchange value, presupposes population, moreover a population producing in specific relations; as well as a certain kind of family, or commune, or state, etc. It can never exist other than as an abstract, one-sided relation within an already given, concrete, living whole. As a category, by contrast, exchange value leads an antediluvian existence. Therefore, to the kind of consciousness—and this is characteristic of the philosophical consciousness—for which conceptual thinking is the real human being, and for which the conceptual world as such is thus the only reality, the movement of the categories appears as the real act of production—which only, unfortunately, receives a jolt from the outside—whose product is the world; and—but this is again a tautology—this is correct in so far as the concrete totality is a totality of thoughts, concrete in thought, in fact a product of thinking and comprehending; but not in any way a product of the concept which thinks and generates itself outside or above observation and conception; a product, rather, of the working-up of observation and conception into concepts. The totality as it appears in the head, as a totality of thoughts, is a product of a thinking head, which appropriates the world in the only way it can, a way different from the artistic, religious, practical and mental appropriation of this world. The real subject retains its autonomous existence outside the head just as before; namely as long as the head’s conduct is merely speculative, merely theoretical. Hence, in the theoretical method, too, the subject, society, must always be kept in mind as the presupposition.” Grundrisse, Marx (via vajramrita)

Justice

"Who ought to receive the benefits of research and bear its burdens? This is a question of justice, in the sense of "fairness in distribution" or "what is deserved." An injustice occurs when some benefit to which a person is entitled is denied without good reason or when some burden is imposed unduly. Another way of considering the principle of justice is that equals ought to be treated equally. However, this statement requires explication. Who is equal and who is unequal? What considerations justify departure from equal distribution? Almost all commentators allow that distinctions based on experience, age, deprivation, competence, merit and position do sometimes constitute criteria justifying differential treatment for certain purposes. It is necessary, then, to explain in what aspects people should be treated equally. There are several widely accepted formulations of just ways to distribute burdens and benefits. Each formulation mentions some relevant property on the basis for which burdens and benefits should be distributed. These formulations are:

  1. To each person an equal share.
  2. To each person according to individual need.
  3. To each person according to individual effort.
  4. To each person according to societal contribution.
  5. And to each person according to merit.”

from The Belmont Report


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