Meds Working, Feeling Better

Jun. 20th, 2017 02:04 pm
avalonautumn: flower girl (blessings)
[personal profile] avalonautumn
Good news!

My antibiotics are working, the swelling is down, and the pain is now GONE! Yee-hah!!

I'm starting to get energy back as well, but I don't want to screw up by jumping the gun, so I'm converting my restlessness into writing and going back and filling in some recent blank days. Its a compulsion! I can't stand to leave more than a day or two without writing-- yes, even if that means cheating! LOL!

Also, I think the writing builds up inside me and when I can finally think and type again it all comes pouring out. I had a lot of days where I just couldn't function, but some part of me was still humming away in the background, awaiting the moment it could be freed... or something.

In any event, I'm doing a little catch-up writing today and very much enjoying NOT being miserable!


Jun. 20th, 2017 04:23 pm
l33tminion: (Evil Laugh)
[personal profile] l33tminion
What's new, DW? (And all the rest of you out there on the intertubes / blag-a-ma-phone / real world but specifically the part of the real world that is on the internet.)

As always, last week was busy and this week is busy.

Last week was partially busy because we had to take Wednesday off to take the kid to the doctor for an eye infection. Diagnosis was "it's probably viral but here's some antibiotics because obviously not going to take any chances with the ocular orbs". So little Eris gets to suffer the indignity of ointment-to-the-eyes three times a day for a week. Kid is of course not a fan of this development, but at least it doesn't sting, so she gets over the indignity of having her eyelids pried open pretty quickly after. She wasn't too bothered by the infection, and it's cleared up. Plus Julie and I so far seem uninfected.

Last weekend, we went to Jupiter, Florida to visit Kristin and Jimmy and Emilia for a dinosaur-themed birthday party for Emilia and her bestie, Jacob. Kristen threw a really fun and quite elaborate party. The kids had a blast, the parents got to hang out and relax and take a lot of cute photos. Which is really what one hopes for in a kid's birthday party. Erica definitely enjoyed the time with extended family, especially her cousin. Happy birthday, Emilia, may age four be a good year for you!

Eristic improvements: Repeating words, remembering some words by sight (?), remembering the names of some letters, better at matching shapes, better reasoning about rotation of 3D objects.

Proclus on the names of the Gods

Jun. 20th, 2017 12:12 pm
endymions_bower: (Default)
[personal profile] endymions_bower
To the extent that he knows himself and all the other divine genera together, partakes of them all, and is distinguished according to existential peculiarity [kata tên idian huparxin], each of the Gods supplies subsistence [hupostasin] to the divine names, which are incomprehensible and ineffable to us, inasmuch as all of the intellectual and divine entities exist in us psychically. Yet, if intellections exist in the soul not in a mode corresponding to the intellect, but like an image and in subordination, the soul will become all the dizzier by thinking purely [eilikrinôs] about the Gods, but it is only imagistically [eikonikôs] that it can entertain conceptions about the essence and about the nomenclature of God. (Proclus, In Crat. 135, trans. Duvick, modified).

This quote establishes that the very names of the Gods are not mere cultural constructs, but are themselves rooted in the Gods' supra-essential existential individuality—all of the names in each God, no less, the same as how the Gods themselves subsist—and have themselves an intellective reality beyond the imagistic conception of them, that is, the names are not of the status of mere images, but are themselves a Reality apprehended through images.

The presence of the names of all the Gods in each God is presupposed by the presence of all the Gods Themselves in each God. So the significance of the quoted passage is not to establish the latter point, which is at the foundations of the entire system. Rather, the quote's significance is for what it says about the ontology of divine names.

All the names exist in each God; therefore there is an adequate divine cognition of every name, which our souls approximate through letters and sounds, as well as through our etymological inquiries, which also share this imagistic status relative to the divine cognition of the Gods' names. This is in sharp contrast to an approach that states that the names of the Gods are like matter relative to the divine forms of the Gods, and it sets clear limits to translation. This is all of a piece with the rejection of any intellectualistic reduction of the Gods to forms.

Vegan Bean Loaf

Jun. 19th, 2017 08:46 pm
thelancrewitch: (Default)
[personal profile] thelancrewitch
I made a really nice vegan bean loaf, and since my success rate with getting these to stick together has not been high, I figured I should write down the recipe somewhere.

1 medium onion, roughly chopped
6 mushrooms, roughly chopped
~1 cup celery ends, roughly chopped
1 carrot, grated
2 cloves garlic, finely chopped
1 can kidney beans
1 can cannellini beans
~1/2 cup besan flour
~1 tbsp vegan sour cream
~1 tbsp soy sauce

Line the bottom of a loaf tin with grease-proof paper. Whizz the vegetables in a food processor, then add the beans, sour cream and soy sauce and process to combine. With the motor running, add the besan flour one teaspoon at a time until incorporated (add a little more flour if the mixture seems too wet). Allow to sit for a few minutes, then turn into a loaf tin and smooth the top. Bake for about an hour at 180C, then test - if the edges are too soft and crumbly, put it back for a bit longer. Leave to sit for about 20 minutes to firm up, then carefully turn out of the tin.

Ironically, the resident vegan [ profile] edod didn't feel like joining us for dinner. We were kind and left her some, though.

jjensenii: South Park avatar (Default)
[personal profile] jjensenii
Imagine the following conversation:

Adam: I just heard how you helped the couple down the street. You're quite the gentleman!
Bob: Please. How stupid do you have to be to think I'm a gentleman? A "gentleman" is member of the aristocracy, someone who couldn't be bothered to give a poor couple like them the time of day. You're a gentleman, and you didn't do anything to help them, did you?

An odd response, to be sure. But now imagine that Adam did, in fact, mean "gentleman" as an insult, despite being a gentleman in the literal sense himself. The scenario doesn't seem plausible, does it?

Now try the following conversation, which you can find a version of in what seems like every other major news story's comment section:

Adam: Your ideology is a religion: it's illogical and you're all a bunch of fanatics.

: You have to be a moron to think that. A "religion" is an ancient set of superstitions, like how you believe some space zombie is going to take you to heaven after you die. My position is based on reason and science.
You see this played out again and again: someone, generally a conservative Christian but occasionally a liberal and/or an atheist, accuses someone else's political views of amounting to a religion: the religion of global warming, the religion of environmentalism, the religion of the free market, the religion of veganism, etc.

This is somewhat understandable when an atheist is making the accusation, but it's strange when a devoutly religious person uses "religion" as a pejorative. Yet that's such a common phenomenon that when [personal profile] ecosophia talks about the "religion of Progress" everyone tends to assume he's using "religion" as a snarl word. We did so even when he was the head of a religious organization!

What makes this bizarre state of affairs make sense is that America, despite appearances, is in fact an irreligious, if not anti-religious, society these days. Consider how Christians or Jews who refuse to work, play, or shop on the Sabbath are viewed not as admirable guardians of forgotten piety but as as quaint relics or even unreasonable fanatics -- and this by others Christians and Jews! And that's just one example. Genuine religiosity is generally distrusted as dangerous, antiquated, and unreasonable. (Not without some cause, but that's beside my point.)

Also consider how many Christian sermons nowadays are little more than political messages seasoned with mentions of Jesus and hell. Even among the nominally faithful, there's a sense that there are better things to do than cultivate a genuine relationship with their gods.

My suspicion, then, is that this distrust is not just among skeptics or the general population of "cafeteria Catholics" and other lukewarm believers, but among devout religious conservatives. I think religious conservatives often unconsciously hate their own religiosity.

I think this for two reasons: it explains much of the over-the-top and aggressive religiosity one often sees from such folks, and it explains why when they do leave their religion they often become some of the more aggressive atheists. (The joke is, "Scratch an atheist, find a fundamentalist.")

The over-the-top and aggressive religiosity -- from gaudy displays of faith to hostility toward atheists and those of other faiths -- can be understood as a kind of "doubling down" on their faith. Have you never been in a situation where some part of your life wasn't working, yet you weren't ready to give it up? There's a good chance you "doubled-down": rededicated yourself, spent more money, put more time and energy into forcing it to work. I know I've done that with various parts of my life.

The transformation from aggressive theist to aggressive atheist follows the even more familiar path: the return of the repressed. Having repressed the sense that their religiosity was a hindrance (because it wasn't working for them) and an embarrassment (because it separates them from feeling normal, something such folks tend to desperately want) to them for so long, when they finally express it they tend to overcompensate.

Our society's irreligiosity is something that will doubtless change as we go forward and Western civilization enters the period Oswald Spengler called the Second Religiosity. Until then, the unspoken conflict between our surface religiosity and our inner irreligion is likely to continue producing absurd consequences, and spiritual seekers trying to find a community where piety is genuinely appreciated are likely to find the problem fairly vexing.
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