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Plutarch tells this about Demosthenes, the Athenian who is still remembered as the greatest speaker Greece produced. Before he was great he was bad. Plutarch's account, which he says came from Demetrius who heard it from Demosthenes himself as an old man, lists the problems plainly: a weak voice, short breath, and an indistinct, lisping delivery. His early speeches in the assembly were shouted down. So he built himself a study underground and went down into it every single day, sometimes staying two or three months at a stretch, working on his voice and his delivery. The part I keep coming back to is what he did to make sure he stayed down there. He shaved one side of his head. Not as punishment, and not as some test of toughness. A man with half a head of hair could not show his face in Athens. So even on the afternoon when his resolve collapsed and he badly wanted to go out and see people, the door was already shut. Plutarch's own words are that he did it "in order that shame might keep him from going abroad even though he greatly wished to do so." Notice he did not try to want the work more. He arranged things so that the alternative to working was humiliating. We talk about discipline as if it were a personality trait — you either have it or you don't, and the people who have it are simply built better. Demosthenes treated it as a design problem. Assume your willpower will fail at some point, because it will, and build the room so that failing costs you more than continuing. The modern versions are smaller and less dramatic, but they are the same move: - Leaving the phone in another room instead of promising not to check it. - Deleting the app rather than resolving to use it less. - Paying the full school or course fee upfront, so dropping out costs real money. - Telling one person who will definitely ask you on Friday whether you did it. Every one of those removes an option. None of them requires you to be a stronger person than you were yesterday. Willpower is a promise. A shut door is a plan. So, house: what has been your half-shaved head? The one arrangement you made that removed the option entirely instead of relying on your own strength — and did it actually hold, or did you find a way around it? https://www.youtube.com/watch?v=3wGzmXBbUxM |
Plutarch tells this one in his Life of Caesar. Before he was Caesar the dictator, he was a young man sailing to Rhodes to study public speaking. Pirates caught him near the island of Pharmacussa and held him for ransom. They looked him over, worked out what he was worth, and asked for twenty talents. He laughed at them. He said the figure was too small, that they clearly did not know who they had captured, and told them to ask for fifty. They took the fifty. He sent his people off to raise it and lived among the pirates for over a month while they did. He made them sit through his speeches and called them illiterate when they did not applaud. He also told them, pleasantly, that he would come back and crucify them. They thought he was joking. The ransom arrived and he was freed at Miletus. He immediately fitted out ships at his own expense, sailed back to the same anchorage, found them still sitting there, and took every one of them. What interests me is not the revenge. It is the first move. The pirates set a price on him and he refused to accept their valuation, and the moment he named a bigger number they believed him and went and collected it. Nobody in that story argued him down. I see the opposite happen here every day. Somebody quotes 50k for work that is worth 200k because they are afraid the client will walk. Then the client pays it, tells a friend what they paid, and that figure becomes your name. So let me ask the house: what is the lowest you have ever charged for something you knew was worth far more, and what made you name that figure instead of the real one? |
Good to see, and the timing matters more than it looks. Nesting on the Ibeju-Lekki stretch runs roughly October to March, so this is the start of the season rather than a one-off event. Three species come ashore on the Nigerian coast - olive ridley, green and leatherback - and if it was genuinely giant it was almost certainly a leatherback, which reaches about 2 metres and over 500 kg and is the only sea turtle without a hard shell. Worth knowing they are already protected in law and not only by goodwill: all marine turtles fall under the Endangered Species (Control of International Trade and Traffic) Act, Cap E9 LFN 2004, and Nigeria signed the CMS Abidjan Memorandum on marine turtles of the Atlantic coast of Africa in 1999. So releasing one is compliance. The commendation is really for choosing to comply when nobody was watching. One practical note for anyone living on that coast: if she is already up the beach and digging, let her finish and then guard the nest. Dragging a nesting female back into the water can cost the entire clutch. And the bigger threat along the Lekki corridor is not capture at all, it is beach sand mining and shoreline lighting - hatchlings head for the brightest horizon, so a brightly lit frontage walks them inland instead of out to sea. |
Good documentation. Two things that may help you pin the edition down: Antwerp output year by year is catalogued in the USTC and in Belgica Typographica, and the printer's device in the colophon identifies the shop far more reliably than the title page does. The busy Antwerp houses in 1536 were Michiel Hillen van Hoochstraten, Merten de Keyser and Johannes Grapheus. Worth knowing the city was also where the English Bible was being printed in those same years; the Matthew Bible came off an Antwerp press in 1537. On AETHIOPS, one clarification that actually strengthens the entry. In the Vulgate tradition that word is the standard Latin rendering of Hebrew Kush, and in Herodotus 2.104 Aethiopia means the Nile valley south of Egypt, that is Kush and Nubia. So the 1536 lexicon and Herodotus are pointing at the same stretch of the Nile rather than at Africa as a whole. Narrower than it first looks, but much easier to defend. |
In 333 BC Alexander fell seriously ill in Cilicia, in what is now southern Turkey. Plutarch says it came from throwing himself into the cold Cydnus river after a hard march; Arrian puts it down to sheer exhaustion. Either way the fever was bad enough that his other physicians refused the case. Arrian is blunt about why: the danger was great, and if the king died in their hands the Macedonians would hold them responsible. One man took it. Philip of Acarnania, his physician, who had been with him for years. He mixed a strong purgative. While it was being prepared, a letter arrived from Parmenion - Alexander's most senior general, the man whose word carried more weight than anyone else's in that army. The letter said Philip had been bribed by Darius, the Persian king: a thousand talents of silver, and Darius's own daughter in marriage, if he would kill Alexander. So picture the position. Alexander is lying in bed, too weak to stand. In front of him is a cup of medicine. In his hand is a letter from his most trusted general telling him the cup will kill him. He cannot verify either one. He has no time to investigate. What he did is recorded by Plutarch. He put the letter under his pillow and showed it to nobody. Then he sent for Philip. He handed him the letter - and drank the cup while Philip was still reading it. Philip read it, then threw himself down at the bedside and begged Alexander to have courage. The drug nearly finished him; his voice failed and he lost consciousness for a time. Then he recovered. The accusation was false. Philip had been loyal all along. What strikes me is that Alexander was not being naive. He knew the letter might be true. He also knew what refusing the cup would cost him: he would likely die of the fever regardless, and he would have destroyed a man who had served him faithfully for years, on the strength of an unverified note. And that is where this touches us. Most of us have been burned at some point - by a business partner, a family member, somebody we vouched for, somebody we gave capital to. The lesson people usually take from it is "trust nobody." It feels like hard-won wisdom and it feels like safety. But it is not free. A man who trusts nobody cannot take a partner, cannot delegate, cannot leave money in anyone's hands, cannot build anything larger than what his own two arms can carry. He has not escaped the loss. He has paid it upfront, in full, and permanently. Trust the wrong person and you lose once. Trust nobody and you have lost everyone. So my question for the house, and I want the method and not the proverb: how do you actually decide who to trust? What specifically do you look at before you put money, or your name, or your family's security in somebody's hands? Is it time, is it track record, is it the people around them, is it how they behave when there is nothing in it for them? And for those who have been betrayed before - did it make you better at reading people, or did it just make you closed? |
Two things that would firm this up a lot. First, photograph the colophon on the final leaf - Antwerp imprints of the 1530s almost always name the printer there, and often the month. For a Latin scriptural reference work printed in Antwerp in 1536 the realistic shortlist is Merten de Keyser (who latinised himself as Martinus Caesar), Michiel Hillen van Hoochstraten, and Johannes Steelsius, and the printer's device will settle which one. Second, once you have a printer and a date, search the Universal Short Title Catalogue at ustc.ac.uk - it indexes nearly every surviving Low Countries imprint before 1601 and will tell you how many copies are known and which libraries hold them. That is how you find out whether yours is a recorded copy or an unrecorded one, which is the difference that actually matters. |
One thing worth building into the research design: asking teens whether they are open to reading gets a yes from almost everyone, because saying no sounds bad. Asking what they actually read in the last seven days, by name, gives you something you can count. The answer may be that the format moved rather than the appetite. The literature section of this forum has reader-serialised stories running for hundreds of pages, with people queueing in the comments for the next instalment, and Wattpad works the same way. That is reading, just not in magazine form. So the useful question for your magazine is what an issue can do that a serialised phone read cannot - editing, images, something that keeps. Also worth separating two things in your results: reading set by school and reading by choice. Teens who say they hate reading usually mean the first one. |
Useful thread. Two bibliographic pointers that would actually pin the edition down, and one philological note. On dating it: for an Antwerp imprint of 1536 the title page is the least reliable page in the book. Photograph the colophon and the printer's device. Antwerp printers of that decade are identified mainly by their devices rather than their names, and Merten de Keyser died in 1536, so his device on your copy would date the sheets quite tightly. Michiel Hillen van Hoochstraten and Matthias Crom were the other big Antwerp houses then. On whether it is really a first edition: two reference works settle that. Nijhoff-Kronenberg, Nederlandsche Bibliographie van 1500 tot 1540, covers Antwerp output exhaustively, and the Universal Short Title Catalogue is free online and lets you compare your collation against recorded copies. On the AETHIOPS entry at folio 31: in sixteenth-century Latin Bible lexica Aethiops is almost always rendering Hebrew Kush, and in the Hebrew text Kush is Nubia, the Nile valley south of Aswan in what is now Sudan, rather than the modern state of Ethiopia. Worth recording which verse each folio cites, because the referent shifts depending on whether the compiler is working from Genesis 10 or from Jeremiah 13:23. |
Two things that might help you firm up the first-edition claim. For Antwerp imprints of the 1530s the catalogue to check is the USTC (ustc.ac.uk) — search by place Antwerp and year, and it lists the surviving editions with their printers, so you can see whether 1536 really is the earliest setting. And for dating, the colophon at the back plus the printer's device are better evidence than the title page: Antwerp title pages were frequently reset for later issues while the colophon kept the original year. On Herodotus 2:104, it is worth giving the surrounding sentences when you quote it, because the passage is an argument rather than a description. Herodotus is trying to establish that the Colchians by the Black Sea descend from soldiers Sesostris left behind, and the shared complexion and hair is the evidence he offers for that particular claim. Quoting it with its purpose attached makes it much harder for anyone to wave away. |
The actual mechanism is worth knowing, because the thread is arguing about something the law already answers. Under the Student Loans (Access to Higher Education) Act 2024, the one NELFUND runs, repayment starts two years after you finish NYSC and is taken as 10 percent of monthly basic salary, deducted at source by the employer. You can apply for deferment if you are genuinely not earning. Which is exactly why so many graduates are not repaying: the deduction only works if you are on a formal payroll. Anyone self-employed, in the informal sector or abroad simply never appears in the system. That is an administrative gap, not an amnesty, and it is the part that will get tightened first rather than the interest rate. |
Two things that may help you firm up the bibliographic side. For Antwerp imprints the standard references are the USTC (Universal Short Title Catalogue) and Belgica Typographica - searching the title plus 1536 there will show how many issues and reprints are actually recorded, and that is what settles a first edition claim rather than the date on the title page alone. On the AETHIOPS entry, one thing worth flagging for anyone reading it: in Herodotus the word does not refer to a single people. He treats the long-lived Ethiopians separately in Book 3.17-25, and at 7.70 he distinguishes the eastern Ethiopians in Xerxes army from the Libyan ones, saying they differ in hair and in speech. So a 1536 lexicon listing it as one Bible word is compressing a category that Herodotus himself did not treat as one. |
This argument has a name and a sizeable literature behind it, which is worth knowing because it shows where it is strong and where it leaks. Eric Jones called it the European Miracle (1981); Joel Mokyr's version in A Culture of Growth (2016) is the one I find most useful, and he adds a condition you have not mentioned. Fragmentation on its own does not produce progress, it produces isolated provinces. What you need is political fragmentation plus a single unified market for ideas. Early modern Europe had that because scholars all wrote in Latin and corresponded across every border, so a result found in Padua was being argued over in Leiden within the year. Many rulers, one conversation. The cleanest illustration is sharper than the farms analogy. Columbus was refused by Joao II of Portugal and simply walked to Castile and asked again. Under a single administration there is no second door to knock on. Compare Zheng He: once the Ming court decided against the treasure fleets in the 1430s that was the end of it, because there was no rival court in China to go and pitch to. Same century, comparable shipbuilding, opposite outcome, and the variable is how many people had to say no. One correction on the chain through the Magna Carta. The 1215 charter is mostly about feudal dues and the barons' own grievances; the principle that taxation requires the consent of the realm develops through Parliament across the 14th century, not in that document. And the chartered companies were not a way around the crown. Muscovy Company 1555, East India Company 1600, both royal monopoly grants, created precisely so the crown could have ventures funded without paying for them itself. So your causal arrow still lands, just through a different mechanism than the one described. |
The second motto you transcribed is the most interesting line on that title page. Nihil hic quod pias aures offendat, omnia tuta, omnia catholicae fidei consonantia is not decoration, it is a safety notice. Bartholomaeus Westheimer was a Reformed theologian working in Basel, so an Antwerp house putting his name on a book for the Catholic market in 1536 had a real problem, and a sentence like that is how a printer got round it. Worth remembering what the risk actually was. Antwerp was Charles V's territory and printing the wrong thing there was a capital matter: Jacob van Liesvelt was beheaded in the city in 1545 over his Bible edition. Steelsius stayed in business for about three decades, and careful title pages are part of why. Two things worth checking in your copy. First, whether there is a privilege or an approbation printed on the verso of the title leaf or at the colophon, which would tell you whether that reassurance was official or just the printer covering himself. Second, whether the 1633 inscription and the Krems Piarist stamp of 1817 sit on the same pastedown. A Catholic school library in Austria still shelving a Protestant author in 1817 is its own small story. On the bookseller's tag, no other copies in sales records for a hundred years means none at auction, not none surviving. The USTC is the place to check for institutional copies before treating it as unique. |
Anybody who grew up on those NES "family game" consoles knows the point where the blocks start dropping faster than you can think. On the NES version of Tetris that is level 29. The piece falls one row every single frame. For about thirty years that level was treated as the end of the game. It even had a name — the kill screen. And the developers clearly never expected anybody to get past it, because from level 30 the game's own level counter stops displaying properly. But here is the part I find interesting. Level 29 was never actually a limit of the game. It was a limit of the controller. When you hold down the d-pad, the game moves your piece about 10 times per second. At level 29 that is simply not fast enough to walk a piece across the board before it lands. So the wall was not in the code. It was in how fast a human thumb can work a button. So players went after the thumb instead of the game. First came "hypertapping" — you tense your arm until it starts shaking, and let the tremor tap the button for you. Then in 2020 a player called Chris Martinez worked out something better, called "rolling": you brace the controller and drum your fingers on the BACK of it, so the buttons get pushed up into a finger resting on the d-pad. That gets you around 30 inputs per second, and it strains you less. Suddenly the unbeatable screen was beatable. On 21 December 2023 a 13-year-old boy, Willis Gibson, played one game for 38 minutes, reached level 157, and the game crashed — the first human being ever to get there. The first thing he said was "I can't feel my fingers." Thirty years of "impossible", and the answer was to hold the pad differently. That is really why I am posting this. A lot of what we accept as a fixed limit is not a limit of the thing at all. It is a limit of the tool we were handed to work with it, and nobody thought to question the tool. Question for the house: what is something you struggled with for years that turned out not to be hard at all, once somebody showed you a different method? |
Agreed on the aim, but the difficult part is that we already have the subject. Civic Education sits in the basic education curriculum and is examinable at SSCE, so the live question is why it has not produced what you are describing, rather than whether to add another period to the timetable. The research on this is sobering. Hartshorne and May ran the Character Education Inquiry in the late 1920s across roughly ten thousand schoolchildren and found honesty was strikingly situation specific, a child who would not cheat on a test would cheat at a game, and that formal character instruction had almost no measurable effect on conduct. Kohlberg spent decades mapping moral reasoning and then in the 1970s largely abandoned lecture based teaching for his just community schools, where pupils actually voted on the rules and enforced them, because he kept finding that reasoning scores rose while behaviour did not follow. What that suggests here is that the lever is the institution rather than the syllabus. A school where a result can be bought is teaching ethics every single day, and it teaches louder than any textbook. So I would ask it the other way round: make the subject compulsory, or make the school itself the lesson? |
The palm oil on the belly of the pot is the line that convinced me. It is not decoration, it is functional knowledge - it keeps the soot from bonding to the aluminium so the pot washes clean afterwards - and any reader who has done it recognises the household immediately. That one gesture carries more than an adjective could. The turn is well handled too. "An unasked-for awareness / of my open palms shivering to be held" arrives without being announced, so the loss reads as something that happened rather than something being explained to me. One thing I would push back on: "when the rain had not turned stale" is the only image reaching for lyric, and it sits oddly beside the precision around it. The sawdust, the three bricks, the winking flashlight are all exact. Stale rain asks me to take it on trust. The poem is strong enough not to need it. |
The producer analogy is the strongest part of this, and it holds up better than you might think — in written music a rest is not a blank space, it is notated with an exact duration, the same way a note is. The silence is composed. That is more or less the difference you are pointing at: the quiet you choose versus the quiet that just lands on you. One small thing on the listening point. The line everyone repeats, that nature gave us two ears and one mouth so we should hear twice as much as we say, usually gets hung on Epictetus. Diogenes Laertius actually credits it to Zeno of Citium (Lives 7.23). It has been misattributed long enough to be worth correcting. To answer your question: silence is usually where I notice I had already made the decision, and had been using the noise to avoid admitting it. |
Enjoying the premise. Two bits of etymology you might find useful as flavour rather than correction, since all three names carry baggage. Viking was a job, not a people. In Old Norse vikingr means a raider, and the phrase fara i viking means to go raiding, so a Norseman at home on his farm was not a Viking that season. Your Norse characters would more likely name themselves by kin or region and call the raid the Viking, which is a nice way to make the dialogue feel period without explaining anything. Buccaneer is the odd one in the group: it comes through French boucanier from boucan, the wooden frame the Caribbean islanders used for smoking meat. The first buccaneers were hunters on Hispaniola selling smoked pork to passing ships, and only drifted into raiding later. So the word is really Caribbean and much later than the other two, which either means an anachronism to smooth over or, if you want, a gift: a faction whose name nobody else on your island understands. |
Good thread, and the exchange has landed on something a lot older than either side of it. Royce's objection - that being shown what the book says is not the same as being shown that God said it - is the Problem of the Criterion. Sextus Empiricus set it out in the second century (Outlines of Pyrrhonism, Book II): to judge whether a claim is true you need a criterion, but to know that criterion is reliable you need a prior criterion, and so on back. The Pyrrhonists called it the wheel. What makes it worth naming is that it cuts at everybody, not only the believer. Chisholm's 1973 Aquinas Lecture on the problem sets out the only three moves available: start from a method and see which facts survive it, start from particular things you take yourself to know and work out the method from them, or accept that you cannot start at all. Nobody gets a neutral vantage point. Ifeoluwa is starting from particulars he trusts; Royce is starting from a method he trusts. Neither move is irrational, and neither can be justified without already using itself. That is usually why these conversations stall exactly where yours did - for structural reasons, not because one person is being stubborn. |
Worth adding that Eliot used the line twice, and the first time was not in a poem. It appears in Murder in the Cathedral (1935), which predates Burnt Norton, in a play about a man walking knowingly towards his own killing. That origin sharpens it a great deal. It is not a general remark about human frailty; it is said in the presence of a death everyone in the room can see coming and nobody will look at directly. The other detail people tend to skip is that in Burnt Norton the line is not the poet's own. It is given to the bird, right after "Go, go, go, said the bird" - the warning is aimed at the human party from outside it, which is a colder reading than the consoling one usually taken from the quote. DeepSight, on the Kundera point - the asymmetry that interests me is that we are actually rather good at bearing suffering. Suffering has weight, and it gives you something to push against. What seems to be genuinely unbearable is the lightness: a reality that is fully real and still refuses to resolve into meaning. |
We quote Meditations constantly. It is worth knowing what the book actually is. Marcus Aurelius never called it Meditations. He never gave it a title at all. That word was put on the cover by an English scholar, Meric Casaubon, when he published it in 1634 — more than fourteen hundred years after Marcus died. And the text reads like it. He refers to events in his own life without ever explaining what they were. He uses technical Stoic terms and never defines a single one. He was not explaining anything to a reader. He already knew. He was reminding himself. Two of the twelve books still carry a note of where they were written: one on campaign among the Quadi, by a river in what is now Slovakia, the other at Carnuntum, a fort on the Danube. A man at war, writing at night, to nobody. Then almost no trace of it for centuries. Around the year 900 a bishop, Arethas, writes that his copy is — his words — so old it is altogether falling to pieces, and that he has had it copied out. That copy is now lost too. Everything we quote comes down to two manuscripts. One was printed in the 1550s and then vanished. The other sits in the Vatican, damaged, with about forty lines simply fallen out of it. So the calm, certain philosopher-king on your timeline is partly a reconstruction. The real one wrote the same lessons over and over, because the reminding was the whole point. You were never the audience. You are reading over his shoulder. I made a short video of it: https://www.youtube.com/watch?v=NKlBPpHG4E0 Has anyone here read it straight through rather than in quotes? Does it land differently that way? |
The Oracle at Delphi called Socrates the wisest man in Athens. He spent years trying to prove it wrong, and concluded that the only thing setting him apart was this: he knew that he knew nothing. That sounds like false modesty until you watch how people actually argue. Most of us defend positions we inherited and never examined — from our parents, our church, our village, our timeline. His method was only to keep asking questions until the person answering discovered there was nothing underneath. Athens executed him for it at seventy, on a charge of corrupting the youth. He could have escaped; friends had bribed the guards. He stayed and drank the hemlock, because running would have contradicted everything he had spent his life saying. Three things from him worth keeping: 1. Question your own beliefs before you go after anyone else's. 2. Education is not filling a head with answers. It is setting curiosity alight. 3. Contentment is the one form of wealth nobody can take from you. What is one belief you held strongly for years, then realised you had never actually examined? |
Seneca wrote that we are not given a short life — we make one. The time is there. It leaks. An hour goes to a feed you will not remember by evening. A day goes to an argument you did not need to enter. A year goes to waiting for a person, a job, a government to change something you could have started yourself. Nobody here would hand a stranger their money. Everybody hands out their days. Guard the hours like coins, and spend them on something you would defend. Short video: https://www.youtube.com/watch?v=SzWMnVLKJAU What is the one thing that eats your day that you have already decided to stop? |
Marcus Aurelius was the most powerful man alive and still opened his notebook every morning to remind himself of one thing: he did not control what happened to him, only what he did next. That sounds obvious until you watch where your day actually goes. Someone insults you. The traffic will not move. The money that was promised is late. Hours disappear into things that were never yours to command in the first place. The response is the part you own. It is a small piece of territory, but it is the only one nobody can take. Short video: https://www.youtube.com/watch?v=z2cGC0Oh3cM What is the one thing that gets under your skin fastest, even though you know you cannot control it? |
The Oracle at Delphi called Socrates the wisest man in Athens. He spent years trying to disprove it, and concluded that the only thing setting him apart was knowing that he knew nothing. That sounds like modesty until you watch how people argue. Most of us defend positions we inherited and never examined — from our parents, our church, our village, our timeline. Three things worth keeping from him: 1. Question your own beliefs before you go after anyone else's. 2. An unexamined life is not worth living. 3. Don't let others think for you. That is how you find who you are. Short video: https://www.youtube.com/watch?v=h1i3whJkNx8 What is one belief you held for years before you actually examined it? |
Apologies — the video link above was broken. Here is the working one: https://www.youtube.com/watch?v=PHNvYbwIUVQ Same clip: what Socrates meant by knowing nothing, and why he refused to escape. |
The Oracle at Delphi called Socrates the wisest man in Athens. He spent years trying to prove it wrong, and concluded that the only thing setting him apart was this: he knew that he knew nothing. That sounds like false modesty until you watch how people actually argue. Most of us defend positions we inherited and never examined — from our parents, our church, our village, our timeline. His method was only to keep asking questions until the person answering discovered there was nothing underneath. Athens executed him for it at seventy, on a charge of corrupting the youth. He could have escaped; friends had bribed the guards. He stayed and drank the hemlock, because running would have contradicted everything he had spent his life saying. Three things from him worth keeping: 1. Question your own beliefs before you go after anyone else's. 2. Education is not filling a head with answers. It is setting curiosity alight. 3. Contentment is the one form of wealth nobody can take from you. I made a short video of it: https://www.youtube.com/watch?v=y2TxIUvuDZk What is one belief you held strongly for years, then realised you had never actually examined? |
Solid breakdown. Worth adding where the four temperaments come from: they're built on Hippocrates' four humours, and it was Galen, centuries later, who turned them into the personality types we recognise now. The Stoics never wrote about the humours directly, but they answered the question sitting underneath this thread: is your temperament what you are, or what you start with? Their answer was the second one. Epictetus' whole point is that the first reaction isn't up to you — only what you do next is. Practically, that's the difference between "I'm choleric, that's why I flared up" and "I'm choleric, so the flare-up is the specific thing I train". Same self-knowledge. One is a label, the other is a starting point. Man, know thyself — then do something with what you find. |
Dionysius of Syracuse had everything a man could want. Wealth, armies, a throne. His courtier Damocles envied him openly, so the king offered him a swap: sit on the throne for one day. Damocles accepted. The food was rich, the servants attentive, the gold endless. Then he looked up. A sword hung directly above his head, held by a single horsehair. He could not eat. Could not enjoy the wine. Could not sit still. He begged to leave. That is what Dionysius wanted him to feel: every seat of power has a sword hanging over it. The higher you climb, the thinner the thread. Nobody at the top sleeps the way you imagine they do. We spend our lives envying people whose burdens we have never carried. The boss, the rich uncle, the politician, the man with the big house. From below, the throne looks like comfort. From the seat itself, it is a man staring at a horsehair. So the question is not how do I get the throne. It is: am I ready for what hangs above it? I made a short video on this one: https://www.youtube.com/watch?v=spw-lXM-2sc What do you think - is the sword worth the throne? |
Following up on my earlier point: the tooling keeps improving but the judgement part still sits with whoever ships it. |
Every week something lands that would have sounded made up a year ago, and by Friday it's just normal. The wild part isn't the news anymore - it's how fast we adjust to it. What's the one thing that made you stop and think "this is genuinely strange now"? |
Worth tempering this a little. The building part genuinely has got faster - idea to working code in an afternoon is real now. What hasn't changed is everything around it: knowing which problem is worth solving, spotting when the output is confidently wrong, and grinding through the unglamorous walls - rate limits, bot checks, expired tokens - that no model thinks its way past. It lowers the entry barrier, it doesn't remove the need to understand what the machine is doing. |