Why Profanity Kicks @$$!

•

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Ignite presentation delivered at 2011 ASAE Annual Conference

Empleo Meditación Tecnología

why profanity
kicks @$$!

joe gerstandt
@joegerstandt
joegerstandt.com
#asae11

pro·fan·i·ty
[pruh-fan-i-tee, proh-] noun
1. the quality of being
profane; irreverence.
2. profane conduct or language; a
profane act or utterance.
3. obscenity

pro·fane
[pruh-feyn, proh-] adjective, verb
1. characterized by irreverence or contempt
for God or sacred principles or things;
irreligious.
2. not devoted to holy or religious purposes;
unconsecrated; secular ( opposed to
sacred).
3. common or vulgar.

wtf?

stfu.
I really,
really
mean it.

stfu.
I really,
really mean
it.

my
middle
finger!

“irreverence or contempt
for sacred principles or
things”

true appropriate

Either you repeat the same
conventional doctrines
everybody is saying, or else
you say something true, and
it will sound like it's from
Neptune.
-Noam Chomsky

“We realize that it is better to
actualize magnetically than to utilize
extensibly.”

“We will reintermediate the capacity
of partnerships to enhance.”

“The architectures factor can be
summed up in one word: customer-
directed.”

Love is what we were
born with. Fear is what
we have learned here.
-Marianne Williamson

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PRELIMINARY: LOGIC AND DIALECTIC. BY the ancients, Logic and Dialectic were used as synonymous terms; although logizesthai, "to think over, to consider, to calculate," and dialegesthai, "to converse," are two very different things. The name Dialectic was, as we are informed by Diogenes Laertius, first used by Plato; and in the Phaedrus, Sophist, Republic, bk. vii., and elsewhere, we find that by Dialectic he means the regular employment of the reason, and skill in the practice of it. Aristotle also uses the word in this sense; but, according to Laurentius Valla, he was the first to use Logic too in a similar way.1 Dialectic, therefore, seems to be an older word than Logic. Cicero and Quintilian use the words in the same general signification.2 This use of the words as synonymous terms lasted through the Middle Ages into modern times; in fact, until the present day. But more recently, and in particular by Kant, Dialectic has often been employed in a bad sense, as meaning "the art of sophistical controversy"; and hence Logic has been preferred, as of the two the more innocent designation. Nevertheless, both originally meant the same thing; and in the last few years they have again been recognised as synonymous. It is a pity that the words have thus been used from of old, and that I am not quite at liberty to distinguish their meanings. Otherwise, I should have preferred to define Logic (from logos, "word" and "reason," which are inseparable) as "the science of the laws of thought, that is, of the method of reason"; and Dialectic (from dialegesthai, "to converse" - and every conversation communicates either facts or opinions, that is to say, it is historical or deliberative) as "the art of disputation," in the modern sense of the word. It is clear, then, that Logic deals with a subject of a purely à priori character, separable in definition from experience, namely, the laws of thought, the process of reason or the logos; the laws, that is, which reason follows when it is left to itself and not hindered, as in the case of solitary thought on the part of a rational being who is in no way misled. Dialectic, on the other hand, would treat of the intercourse between two rational beings who, because they are rational, ought to think in common, but who, as soon as they cease to agree like two clocks keeping exactly the same time, create a disputation, or intellectual contest. Regarded as purely rational beings, the individuals would, I say, necessarily be in agreement, and their variation springs from the difference essential to individuality; in other words, it is drawn from experience. Logic, therefore, as the science of thought, or the science of the process of pure reason, should be capable of being constructed à priori. Dialectic, for the most part, can be constructed only à posteriori; that is to say, we may learn its rules by an experiential knowledge of the disturbance which pure thought suffers through the difference of individuality manifest.

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Can you describe defition of fuction according to rationalism,empiricism and pragmatism ? and what are their differences ?? Solution SOME YEARS AGO, being with a camping party in the mountains, I returned from a solitary ramble to find every one engaged in a ferocious metaphysical dispute. The corpus of the dispute was a squirrel – a live squirrel supposed to be clinging to one side of a tree-trunk; while over against the tree’s opposite side a human being was imagined to stand. This human witness tries to get sight of the squirrel by moving rapidly round the tree, but no matter how fast he goes, the squirrel moves as fast in the opposite direction, and always keeps the tree between himself and the man, so that never a glimpse of him is caught. The resultant metaphysical problem now is this: Does the man go round the squirrel or not? He goes round the tree, sure enough, and the squirrel is on the tree; but does he go round the squirrel? In the unlimited leisure of the wilderness, discussion had been worn threadbare. Every one had taken sides, and was obstinate; and the numbers on both sides were even. Each side, when I appeared therefore appealed to me to make it a majority. Mindful of the scholastic adage that whenever you meet a contradiction you must make a distinction, I immediately sought and found one, as follows: “Which party is right,” I said, “depends on what you practically mean by ‘going round’ the squirrel. If you mean passing from the north of him to the east, then to the south, then to the west, and then to the north of him again, obviously the man does go round him, for he occupies these successive positions. But if on the contrary you mean being first in front of him, then on the right of him, then behind him, then on his left, and finally in front again, it is quite as obvious that the man fails to go round him, for by the compensating movements the squirrel makes, he keeps his belly turned towards the man all the time, and his back turned away. Make the distinction, and there is no occasion for any farther dispute. You are both right and both wrong according as you conceive the verb ‘to go round’ in one practical fashion or the other.” Although one or two of the hotter disputants called my speech a shuffling evasion, saying they wanted no quibbling or scholastic hair-splitting, but meant just plain honest English ‘round’, the majority seemed to think that the distinction had assuaged the dispute. I tell this trivial anecdote because it is a peculiarly simple example of what I wish now to speak of as the pragmatic method. The pragmatic method is primarily a method of settling metaphysical disputes that otherwise might be interminable. Is the world one or many? – fated or free? – material or spiritual? – here are notions either of which may or may not hold good of the world; and disputes over such notions are unending. The pragmatic method in such cases is to try to interpret each notion by tracing its respective practical con.

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Examining the Origins of Our Dominant Ideas and Behaviors There can be a certain thrill associated with entering into the creative process. Just as with any new endeavor, mustering up the courage to try something different may result in heightened excitement. But though we set sail and take a few steps outside our familiar surroundings, we often find a way to take our old ways with us. Letting go of our old habits and perceptions can be daunting. Often, they have worked well in the past, and letting them go can feel as if we are jumping off of a trapeze without a net...or like running out into the street naked.* To compensate, we may vigorously defend our old methods and conceptions, convince ourselves that we have some sort of magical writer’s block, or simply refuse to jump into the unknown for a number of insincere reasons. It’s great to have strong ideas, opinions, and beliefs. But in order to grow, firmly ingrained beliefs, paradigms, and perceptions. • Dean Ornish ventured away from old, firmly ingrained beliefs and discovered that heart disease could be treated through diet, exercise, and meditation. At one point, a leading cardiologist asked Dr. Ornish why he wanted to try something so ‘radical’ as lifestyle changes rather than ‘something more conventional,’ such as bypass surgery. *But I’m too ugly to run into the street without clothes! I’ll just die from embarrassment! —Most likely not true. I can’t believe anybody reading this book isn’t exceptionally pleasing on the eyes—metaphorically speaking. • Thomas Edison even hired research assistants based on their ability to have an open mind. Edison would invite candidates to have a bowl of soup. If they seasoned it before tasting it, he refused to hire them because they had built in assumptions about the soup without trying it. • It was because of firmly rooted beliefs that in 1927, Harry Warner, former president of Warner Brothers, once asked, “Who the hell wants to hear actors talk?” What if I don’t want to leave my worldview behind forever? We mustn’t forget that we are only temporarily leaving our dominant beliefs. It is only done for this particular phase of the creative process. It is done so that we can free ourselves to explore alternatives. We need not leave an idea behind forever. We can always return to our old garments in case it gets too chilly. If you truly believe your old ideas are valid and your old patterns of behavior are optimal, then they will always be there for you when you return. When we are done investigating alternatives, we are then free to once again return to our old ideas and perceptions. However, I doubt anyone at Warner Brothers continues to believe that films should all still be silent. Though I guess that may depend on who is acting in them. Origins of Our Dominant Perceptions Where do our ingrained ideas and behaviors come from? There is this great anecdote about a pygmy (a real one, not a fictitious one masquerading as a debt collector).1 For the f ...

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