irmoz

joined 1 year ago
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[–] irmoz 79 points 4 weeks ago (9 children)

7th implied fact: the baby's religion somehow plays a role in your deciding whether or not to hit it with a bat.

[–] irmoz 1 points 4 weeks ago

Understood, easier to keep thinking you're 100% right that way.

[–] irmoz 1 points 4 weeks ago

I agree that it's wrong to support genocide or vote for genocidal candidates.

[–] irmoz 1 points 4 weeks ago (2 children)

It is a simple description of your erratic behavior

You are actually incapable of admitting fault, aren't you?

Notice that I didn't actually deny acting manic? Just like I never denied the behaviour that made me appear like a liberal. I only deny being a liberal, because I have thoroughly rejected the ideology - quite some time ago, in fact. Many years.

No, what I take issue with here is your use of an ad hominem, unjustified, and not even batting an eye at the sheer audacity of it.

[–] irmoz 1 points 4 weeks ago* (last edited 4 weeks ago) (4 children)

Oh, brother. Ffs. I'm talking about wielding psychiatric diagnoses. It's a blatant ad hominem. Your willingness to just whip out a mental health condition as a reason not to listen to someone makes me question your integrity.

[–] irmoz 1 points 4 weeks ago (2 children)

Sure. I fucked up bad enough that you ended up thinking I'm a liberal. I can admit that.

Now what? What's the point? Because when I read back through the thread, you did indeed come in and say it's easy to just not vote for genocide. And sure, I guess you could just not vote, or third party. But you don't actually think that someone other than them will win, do you?

Something other than voting is needed for the genocide to stop. Real action needs to happen. People need to organise, agitate, demonstrate, prefigure - and that's just the start.

Surely we agree on this? If not, then what's the point?

[–] irmoz 1 points 4 weeks ago (6 children)

And yet you continue...

[–] irmoz 1 points 4 weeks ago* (last edited 4 weeks ago) (1 children)

You are describing your process of making a guess.

...yes? I guessed at your intention.

You are leaving out the part where you have been corrected

Because that's not the part of the dialogue I am presently describing. I am explaining my initial assumption, because you are trying to claim it is a new invention.

are now doubling down on the truth of your guess.

....no? I'm just explaining what it was. Why do you think I said "what looked like"??

[–] irmoz 1 points 4 weeks ago (4 children)

It’s not overly literal to know that rhetorical questions are for making a point, not asking you a question.

Yes - and then?

Yet again the basixa taught to children are something you think is just doo dang literal.

Sticking to the basics is taking it too literal, yes.

Anyways, the purpose of my rhetorical quest3 is for you to take a little time, do some self-crit,

I admit I haven't communicated very well, but perhaps you also need to reflect on your own ability to listen. Communication is two-way, and I have not made it impossible for you, despite you gesturing in that direction.

the similarities between your behavior and those of genocide apologetic liberals

I think you're projecting that. I have not once ever provided genocide apologia and nor do I ever even remotely condone it. I think you're assuming intentions I don't have, and I would prefer for you to not do that. My only point I wanted to make is that the coming US election is very unlikely to result in anyone other than the two imperialist, genocidal parties winning. I interpreted your rhetorical question as shaming anyone who votes for either of the two obvious potential winners.

Maybe this appears to you as me "defending" the Democrat party. They don't deserve defending. The only positive I can offer is that their domestic policy is less dystopic than the Republicans - but that's not a high bar. It's still more capitalism. No, I do not actually condone them. I just think it's naive to think anyone other than the Ds or Rs would win.

I am not seeing any accounting of my blatant point in your responses.

What blatant point is that? That you think I'm a liberal? There's no need to "account for" that. It's just false. You might as well call be a Martian.

You have missed it all, apparently.

That's nice of you to say.

So I will wait for you to engage with it and I will be dismissing your attempts to steer this in your various confused directions.

I'm not "steering". I'm answering and trying to actually engage in a dialogue with you. "Dismissing" that just means you're dismissing understanding.

[–] irmoz 1 points 4 weeks ago (8 children)

It doesn’t take a specialist to recognize manic behavior.

It's not your credentials I'm calling into question.

[–] irmoz 0 points 4 weeks ago (3 children)

No, that is literally the "knee-jerk reaction" I had on reading your initial question which I responded to. I saw what looked like someone boiling the election down to a simple vote for or against genocide, or at least making it sound like it was possible to vote genocide away.

Why else do you think I called you naive for thinking it's so simple?

What, then, do you think I was saying, there, in my initial response to you?

[–] irmoz 1 points 4 weeks ago (10 children)

And you're trying to wield a psychiatric diagnosis in this discussion... why?

Well, I guess I'll take that as a "no".

-88
submitted 1 year ago* (last edited 1 year ago) by irmoz to c/[email protected]
 

Linux has made significant strides, and in 2023, it’s better than ever. However, there are still individuals perpetuating a delusion: that desktop Linux is as user-friendly and productive as its mainstream counterparts. After a few discussions on Lemmy, I believe it’s important to provide a clear review of where Linux falls short as a daily driver for average users.

EDIT: can I just make it clear I don't agree with this article one bit and think it's an unhinged polemic?

 

The Four Drives

Here's an interesting question for you, one that many people have asked themselves, asked their parents, teachers, and even asked their Gods: what makes people do what they do? And a lot of people have answered that question with their own interpretations of human nature. I'm sure you've heard many of them before: people are driven by their passions, people want to serve God, people are motivated by rational self interest, or by their commitments to each other.

Allow me to explain how they're all wrong, but on the other hand, sort of right. You've heard other theories, you can hear one more. Here's my theory: people have four core motivations, what I call the four drives:

Empathy, Ego, Reverence and Will.

There are two ways of interpreting this, and I posit that the first model is the one most people unconsciously already operate by, even if they don't realise it. The first model I call:

The Moral Compass.


Each choice a person makes will be driven by their individual inclination toward their drives.

Empathy to the west: one's connection to the feelings, thoughts, beliefs and intentions of others, and their reciprocal feelings in kind.

Ego to the east: one's self esteem, self preservation, the recognition of one's abilities and power as an individual.

Reverence to the north: one's respect for abstract social norms, concepts and ideologies; the extent to which one can believe and accept things, take them seriously, and to see them as more important than oneself.

Will to the south: one's ability to affect the world around them, to act upon one's beliefs and desires; one's courage, and capacity to create from one's imagination.

In the compass model, each axis is considered a spectrum with a person placing somewhere along it. For instance, either empathetic, egoistic, or in between. Thus, a person must choose between either being selfish or selfless, and also, either reverent or willful, never both. And each axis represents an inclination between individual and collective; ego represents one's own emotions, and empathy represents the emotions of others; will represents one's own choices, and reverence represents the choices of others.

This means a person's motives can be described by a point on the compass created by these two axes. This represents a zero sum approach to morality, and a conflict between individual and collective which can never be resolved, only periodically brokering compromises.

In summation, the moral compass boils every decision down to a choice between self and others, and this operates on multiple layers; individual vs society; organisation versus industry; country vs rest of the world.


That describes the moral compass, which, as stated earlier, I believe is already internalised in modern society. This, I think can be easily seen in our media, which can be seen as a reflection of the values of society. How many films, books, video games, tv shows and more, can have their central conflict summed up as a battle between individualism and collectivism? A debate between a person who values ego, and a person who values empathy? A fight between a reverent zealot, and a willful lone wolf?

But, more concretely than that, how many times in your own life, have you felt you needed to choose, "are my feelings valid, or are theirs? Are my beliefs true, or are theirs"? And if the contradiction is irreconcilable, a compromise is brokered that gives each not what they wanted, but something "in the middle". This approach inevitably leads to the conclusion, "the truth is somewhere in the middle", with neither getting what they want, and the resentment only festering further.

There is another way to view these four motives, that I think perfectly answers this seeming contradiction. I call it:


The Dual Dialectic.

Whereas the compass model treats each axis as a spectrum between opposing forces, the dialectical approach instead treats each motive as part of a whole.

The compass model resembles a debate between self and society - "which is more valuable, me, or others?" - and thus ends with a winner, or a halfway compromise. This is because debates have a winner, and the winner is always one of the two debating.

A dialectic, instead, takes both views and attempts to find the truth within. In this way, ego and empathy can be taken as two sides of the same coin, halves of a truth. Where a debate ends with a winner and a loser, a person who is right and one who is wrong, a dialectic leaves room for both, or neither, being correct, as the real aim is to find the truth, whether that be thesis (original view) antithesis (opposing view) or synthesis (a new view, which is a mixture).

With this in mind, each axis creates a synthesis from its poles: synthesising ego and empathy, we get collaboration. If you're choosing between yourself and others, you can instead choose both. In helping others, you not only satisfy your ego in proving your power and gaining strength, but you also satisfy your empathy in lessening the suffering of others, and also strengthening them in turn. This means you get what you want, and they get what they want - no compromises. You help them, and they help you, too.

Synthesising reverence and will, we get reason. It takes reason to choose between believing something, and only acting on your own will. And it also takes reason to see when your interests are already aligned with others, or not, and to determine the truth of a belief. It is not simply your own will or others: it is your capacity to discern the truth that truly matters. If one's own will runs contrary to the beliefs of another, then both can use reason to resolve the dispute. Perhaps, on reflection and after reasoned conversation, this will did not in fact violate those beliefs; or, indeed, perhaps it did, and further reasoning finds an unharmful alternative.

And the synthesis becomes complete by synthesising the two results, and creating Reasoned Collaboration. A complete solution for decision making. Person to person, person to society, group to group, in all arenas - collaborate on all matters, reason through all options, strengthening one another and ourselves at every moment, spiraling closer and closer to the truth, because at every step, we are observing and reasoning and experimenting and reflecting upon our decisions.


If I have to sum this all up in one sentence, it is this:

If you are asked to choose between yourself and another, remember: there is always a way to choose both, and anyone that tells you otherwise is trying to sell you a divided world.


So, these were two interpretations of a 4-pointed model of motivation. I hope you found this somewhat interesting, and that I'm not just a pretentious whackjob trying to reinvent the wheel. Only time will tell.

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