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something-nunholy · 8 days ago

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As a treat, I have compiled what little I have of the language system I have for Andrean Weather Witch Dialect and the hierarchy/titles of the WW tribes (including how it looked when Stormy was born)

Weather Witch Andrean Dialect

Tharma is the root word for all kinds of storms. As the islands of the weather witches never really have any other kind of weather than storms, this is a very important root word.

Thar’mastu indicates a hurricane or tempest. Strongest kind of storm.

Tharmast’ indicates a regular storm. Still more powerful than most other realms, but average for the WW Isles of Andros. Includes strong gales, hailstone, powerful rain, dark cloud cover.

Thama, however, is a lot less intense, more like the gentler rainy seasons. Can be used to indicate a stormcloud or a light rain or a more gentle breeze.

Ar indicates strong, large or powerful. The amount of emphasis on the ar in Tharma relates to the strength of the storm and so ar develops into an indicator of higher intensity. Because a softening of this sound is difficult to achieve, the a’ of the ancient people develops into Ak as a more certain sound. Ak refers to something small, little or weak. This is usually unoffensive – more of an endearment. Offense is only taken in the grander terms: artar is used to indicate something MUCH bigger and stronger than oneself; aktak is used to indicate something especially weak, puny or pathetic. Artar is a sign of great respect. Aktak is a sign of serious slander.

Family Terms

Ma - Mother

Ar’ma - Grandmother

Ba - Aunt (first sounds babies make and Aunt is usually wielder of all serious power, so it is respectful that baby's first word is for her aunt)

Stra - Sister

Weather Witch Hierarchy of the Blessed Bloodline

Artar Thar’mastrata - Empress of all Andrean Weather Witches and leader of the largest tribe.

Ar Thar’mastra – First Sister to the Empress and Mother of her Daughters.

Artar Thar’stra – Immediate successor to the Empress (Typically First Daughter/Daughter blessed by Tharma). Infertile.

Ar Thar’stra – Second daughter of the Empress – or unblessed daughter. Will carry on the family line. Nieces are dubbed Daughter of the Artar Thar’stra.

Thar’stra – Any subsequent children that Tharma blesses the Ar Thar’masta with. Very, very rare occurrences (children are not in line of succession).

Artar Thastra – First Daughter/Blessed of the Ar Thar’stra (immediately succeeds the Artar Thar’stra upon their death or succession).

Ar Thastra – Second Daughter of Ar Thar’stra. Typically looked upon as a spare who will live a normal life and birth the next Artar Thastra, but is usually doted on.

Thastra – Any subsequent children of the Ar Thar’stra. Very, very rare occurrences. Do not inherit unless something happens to other daughters, forcing them to become Ar Thastra.

Tharma grants children to the Blessed Bloodline either by Divine Intervention or Divine Conception. It is generally considered that if a third child is born (always a daughter) something will happen to one of the first two children, forcing the bloodline to need a spare child. A lot of these titles do not get used regularly but are more of a formality.

Stormy’s Family:

Artar Thar’mastrata – Tempera (Akthama’s Ar’ma | Stormy’s Grandmother)

Artar Thar’stra – Asta’sa (Akthama’s Ar’stra | Stormy’s Older Sister)

Ar Thar’mastra – Kulama (Akthama’s Ma | Stormy’s Mother)

Ar Thar’stra – Akthama (Stormy – although she was still referred to as Ar Thastra more casually as the title was considered a lot of responsibility for an infant)

The war killed Stormy’s Mother’s Mother and her Ba | Aunt before she was born (hence why her sister was Artar Thar’stra). Stormy was born when her Ma was already quite old and her stra was already an adult (20 when Stormy was born) fighting for the Ancestral Witches. Asta’sa was a favourite of the Ancestral Witches and Griffin’s replacement when she defected.

Weather Witch Hierarchy of lesser tribes (much less ceremony or complication)

Thar’mastata - Leader of a Tribe (not related to Tharma, or a more distant relation)

Ar Tharstra – Immediate successor to the Thar’mustata (not always blood related)

Tharstra – The others in the immediate line of succession who come behind Ar Tharsta

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shsl-heck · 4 years ago

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A (Currently) Untitled Custom MTG Set

Okay so, this is my second attempt at typing this all up since tumblr randomly ate the first one, but for the past while I’ve been attempting to create a custom mtg set in a new plane I am tentatively naming Ecumia. This has been an on and off project but I decided to start posting updates here because I think it will be interesting to see my thought process throughout the whole thing, and also because I’m hoping it’ll motivate me to keep going. My basic idea is that it takes place on a plane starved for mana where cities have been modified to become constructs that travel the plane scrounging for what little mana they can find. The rest is going to be below a read me because it’s a long post. It has a summary of the setting, draft archetypes, mechanics and just some random thoughts on where I may go.

First I want to go ahead and go into more detail about the cities. There are five main giant cities, each of them is based on a four color mana combination. They’re all based both literally and ideologically on what color mana they lack just as much as they’re based on the colors they do have. So I guess I’ll go ahead and list them out with some explanations since they’re one of the biggest features of the world. (Sidenote: they’re all meant to be in some way terrible and corrupt.)

Zezuklet is the WUBR aligned city. It positions itself as a meritocracy, to be a prodigy in Zezuklet is the expectation. Everyone works to improve themselves and their skills to serve the city in its never ending quest for expansion and fuel. They cooperate and work together like the cogs in a machine not like people who care coming together. Black and red provide the passion for self improvement no matter the cost, blue provides the forethought and efficiency with which everything is run, and white gives the system it’s strict laws and orderly conduct. Meanwhile despite the white aspect’s focus on cooperation the lack of green mana manifests in a lack of sense of community which gives the city it’s main theme of isolation and alienation, the embodiment of society as a cold machine.

Philael is the WUBG aligned city. It’s a cult run by a council of revered priests, prophets, and theologists. It’s not the rakdos style cult though, it’s much more of the sinister sort of banality like scientology, mormonism or selesnya. The modern new life fusion way style of cult if that makes sense. Everyone is part of the family, and you don’t betray your family. If you do, then anything is fair game. Don’t worry though, family forgives. White and green create a tightknit but highly stratified and strict sense of community. Blue manifests itself in the extreme degree of mental manipulation and veiled knowledge that goes on in the running of the cult, and we see black in the cult’s policy of brutal retaliation against those that break its rules. The lack of red mana is meant to provide a sense of lacking individual identity or the ability to express oneself.

Novaesium is the WURG aligned city. In concept it’s meant to be ruled by a lineage of wise and powerful philosopher kings, however in execution the monarchs are rarely as wise and fair as one would hope. They are a regressive society who desperately tries to cling to a mythical past version of Novaesium where it was the center of culture of commerce across the plane. Anything that threatens to interfere with the return of the kingdom’s golden age is essentially considered treason. As with many of the cities white manifests in Novaesium through it’s monarchy and sense of authoritarianism and strict but arbitrary rules. Blue shows itself through the focus on subjects like classicism and focus on analyzing the past, while red lends itself to the passion and zeal to return to that past. Green ties it all together with the sense that their community is all linked together and working towards a common supposedly noble goal. Black mana when appearing in characters that aren’t villains is typically reflective of self improvement and ambition, so Novaesium’s lack of black mana is meant to reflect an inability to move beyond the dreams of the past and create something new.

Raxfada is the WBRG aligned city. In Raxfada might makes right, which means that few warlords last long thanks to the frequent invocation of trials by combat to determine who should be in charge. Despite the bloody duels and lack of formal legal system Raxfada works on a strict honor system. Families are to take eye for eye and tooth for tooth. In order to keep the city running Raxfada is in a forever war, hunting down smaller weaker cities and draining the mana from them or integrating them into the city’s mass. White and black combine to create the honor system that substitutes for rule of law with it’s focus symmetrical but swift and brutal violence. Red represents the zeal and love for battle that citizens are raised to value in order to continue the forever war, and green the philosophy of might making right, and value of raw physical strength.

Quisith is the UBRG aligned city. It runs on a parliamentary system in which many small guilds and miscellaneous groups vye for control over the parliament. People are in general highly devoted to their individual parties but deeply suspicious of all others, believing them to be plotting to take over. These fears are of course justified since nearly every single guild, secret society, etc are all planning to take over in some manner. Quisith is unique in that because it’s made up of small factions sweeping statements about philosophy are a bit harder, but in general blue and black combine to produce a very dimir-esque aspect of subterfuge and subtle conflicts and plotting between organizations. Red is meant to reflect the intensity of conflicts and constantly flaring tempers between warring factions. The lack of white means that there’s a lack of centralized authority and unity between the whole of the factions.

Now I want to move on to the draft archetypes, each of which cover a two color pairing to make them flexible enough to build in limited formats.

Azorius Artifacts takes advantage of the color pairing’s ability to control the tempo of the game while giving it tools to buff, untap, and take advantage of artifacts they play in other ways. This is probably the most control oriented draft archetype for players who are a fan of that.

Orzhov Cycling is, as the name suggests focused on cycling. Specifically it uses cycling as a means to drain life from your opponents while maintaining card selection. I have the urge to say this is probably more of a midrange deck, but honestly I could see it being built in a couple different ways.

Boros Voltron/Go Tall focuses on applying powerful buffs to a single creature with cheap spells, making it one of the more aggro focused draft archetypes. There’s really not much more to say than that.

Selesnya Toughness Matters is my attempt to make a draft archetype that takes advantage of creature’s toughness with spells that set power equal to toughness and others that reward playing high toughness creatures. Because of the focus on more defensive creatures I think this archetype could potentially turn into a stall focused one, but it is also green so who knows what people could come up with.

Dimir Self Mill seems like pretty well trodden territory (it just appeared in Theros,) but it specifically seeks to take advantage of the two new custom mechanics, Trawl, and Repurpose which both have graveyard synergy and actually give Dimir the ability to ramp. I’ll explain both those mechanics in the next section though.

Izzet Auras is not something that is traditionally thought to fit the color pairing. However on this plane I wanted auras to be a sort of magical expression of an inner truth. Similarly to how the Prismari in strixhaven view their craft as artistry, auras are considered a deeply personal and artistic form of magic which I thought fit Izzet. (I actually came up with this before strixhaven was spoiled so it was a fun surprise.) Izzet auras do things like grant card draw, firebreathing and more, making them a sort of toolbox deck.

Simic Go Wide wants to overwhelm their opponents quickly with their efficiently costed creatures and overwhelming generation of tokens. Yes, this is an aggro Simic archetype, lord forgive me.

Rakdos Self Burn obviously deals direct damage to yourself as well as opponents and permanents they control while rewarding you for lowering your own life with benefits like card draw and buffed creatures.

Golgari Repurpose is fully based around the Repurpose mechanic which grants them exceptional temporary ramp, letting them cheat out giant creatures at the cost of exiling cards from their graveyard to help pay. This is yet another archetype aiming to use new mechanics, this time with sacrifice outlets and giant beaters.

Gruul Aggro is the mother of all aggro draft decks in this list. It has a focus on cheap but strong creatures with haste, and powerful enter the battlefield effects that defeat your opponent before they can begin to pull out their own strategy.

Finally, I want to finish off with a summary of the new mechanics, and a report of my progress as of writing this.

The two main mechanics unique to this set are Trawl and repurpose. Trawl lets you mill an amount of cards and then return any lands put into your graveyard that turn to your hand. I’m still ironing out the kinks in repurpose, but essentially repurpose is a keyword on permanents that lets you exile them from your graveyard (and maybe your hand, I haven’t decided) in order to add generic mana to your mana pool.

As of right now I have around 65 of the 101 magic cards found at common in each set completed. Rough drafts of white’s common cards in the set are finished and I plan to go back over an re-edit them to add some polish after I’m done with all the commons.

Thanks for reading and hopefully this was interesting!

#magic the gathering #wizards of the coast #custom set design #mtg homebrew #mtg #Ecumia

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bowsetter · 6 years ago

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Wendy McElroy: Crypto’s Means Are Its End – as Crypto-Statists Well Know

The Satoshi Revolution: A Revolution of Rising Expectations Section 4: State Versus Society Chapter 10, Part 6 Crypto’s Means are Its End, as Crypto-Statists Well Know

The problem of the Means is, as I see it, a twofold problem: first, the problem of End and Means; second, the problem of the People and the State, that is, the means by which the people can supervise or control the State….[M]eans must be proportioned and appropriate to the end, since they are ways to the end, so to speak, the end itself in its very process of coming to existence. So that applying intrinsically evil means to attain an intrinsically good end is simple nonsense and a failure.

-Jacques Maritain, Man and the State

The 20th century French Christian philosopher Jacques Maritain saw End and Means as the problem of political philosophy. He based his conclusion on political science, religion, and the lessons of history. The French Revolution provided a model of how an End failed because the Means used to achieve it were “intrinsically evil.” France transformed from an absolute monarchy that ravaged the rights of common people into “a superior person called the Nation State” that acted the same way. “Liberté, Égalité, Fraternité” never materialized. The Revolution did not achieve the “final aim and most essential task of the body politic or political society,” which is to “better the conditions of human life itself” and “to procure the common good of the multitude, in such a manner that each concrete person, not only in a privileged class…may truly reach that measure of independence which is proper to civilized life.”

Maritain’s point can be expressed colloquially: You can’t get there from here. Means that contradict a goal will never achieve it; an acorn cannot turn into a tomato plant. Repression will not breed freedom. Violence will not lead to peace. The means of the French Revolution led it into a different form of statism.

Cryptocurrency resolves the problem of political philosophy because it is a means and an end at the same moment. The strategy: decentralize financial exchanges through a blockchain in order to bypass trusted third parties and return monetary control to the individual. The political end: decentralize financial exchanges in order to bypass trusted third parties and return monetary control to the individual. Mahatma Gandhi famously pronounced, “the means are the ends in progress.” Cryptocurrency further collapses the distinction so that the means are the ends.

Few approaches have so eloquently and intimately entwined the two. Within the framework of ideology, libertarianism best parallels crypto because its means and its end are also identical. The means: “anything that is peaceful.” The end: a society in which individuals peacefully exchange. Peaceful interaction is both the means and the end of libertarianism. Like crypto, libertarianism bypasses the trusted third party problem—that is, the state—and operates on a peer-to-peer basis, even within cooperative ventures. Both crypto and libertarianism resolve what Maritain viewed as the Means versus End dilemma.

The Dangerous Doctrine of “the End Justifies the Means”

Most political scientists focus tightly upon ends, such as security, diversity, or democracy. Ideologies are contrasted according to their competing ends, not their means; do they advocate sovereignty or globalism, diversity or meritocracy, free trade or protectionism?

Once an end is established, a menu of means is scrutinized for ones that will achieve the goal as quickly and cost-efficiently as possible. More fundamental questions about the relationship between means and ends are rarely asked. Can war bring peace? Can censorship create an open society? Does banning crypto protect people’s financial freedom or safety? These expedient actors do not disagree with Maritain’s analysis; they do not even consider it.

One explanation of the common gulf between means and ends is that the real end of a strategy differs from the stated one. That is, the stated goal is a lie, and the means of achieving it are appropriate to the real end. Such outright deceit is often easy to discern, however, especially over time.

Fear the Power of the BUT

Another sleight of hand emanates from crypto-statists who claim to share the same goal as crypto-anarchists…or close to it. In other words, the ground of discussion becomes means, not ends. Crypto-statists may agree that people should control their own wealth and that banks are corrupt. Yet they want the same agency that created central banks to regulate crypto.

“Individuals should control their own wealth,” they say, “but we need to weed out those drug dealers and tax evaders who discredit the community.” The solution: only desirable users should have financial freedom.

“Individuals have a right to financial privacy,” they grant, “but only a person with something to hide objects to ‘reasonable’ reporting.” The solution: everyone should make ‘reasonable’ disclosures to sort out those with something to hide.

“Individuals are 100% correct about the corruption of fiat and central banks,” they admit, “but the system can be reformed.” The solution: a corrupt system is preserved in the name of stability while crypto is penalized.

“Crypto radicals may express a view that once served a purpose,” they acknowledge, “but current talk of anarchism or private money is extreme and blocks respectability.” The solution: radicals should be quiet or quieted.

Crypto-statists pit the means against the end, which destroys the goal of freedom. Because the means are the end in progress. Using the state or other violence to advance crypto only strengthens the state.

In The Voice of Truth, Gandhi asserted, “For me it is enough to know the means. Means and end are convertible terms in my philosophy of life.” The two ways to sabotage crypto are to oppose either its end or its means because end and means are identical.

It Sounds So Reasonable When They Say It

Everyone who argues for crypto as the financial empowerment of individuals encounters an appeal to so-called reality. Total freedom for the individual is not possible, it is argued, but a significant increase in financial freedom is within reach. It can be grasped, however, only if crypto users compromise with the existing system. Otherwise, the perfect becomes the enemy of the good.

The reality is “so-called” because crypto and the blockchain already offer financial freedom to individuals. Central banking and state control are the old reality that desperately tries to remain relevant. No wonder crypto-statists advocate a compromise in order for both sides to “win.” That’s not possible. The state is a back-alley thief who extends the “choice” of “your money or your life.” A philosophically-inclined thief or his advocate may explain how the dynamic is a “win-win” situation because it achieves the agreed-upon goal of your leaving the alley in one piece; after all, killing you is work, and it eliminates a repeated robbery. You may relinquish the money and leave, but you are not a winner. You win by using crypto that allows you walk around the alley and the thief.

The state does not co-own wealth by virtue of pointing a gun; all it does is to exert control through violence. Most people agree; it is morally wrong to take property from a peaceful person by force. To avoid the morality argument, where they are on weak ground, crypto-statists employ another sleight of hand. They attempt to substitute the practical for the moral as a focus of debate. They juxtapose the collective “greater good” against the rights of an individual, for example. Society requires the imposition of preemptive rules, they maintain, or else calamity will ensue.

To envision the consequence of elevating the so-called practical over the moral, imagine it is 1858, and you are living on a farm in the Northern U.S. A man has arrived at your door with papers documenting his ownership of a run-away slave whom you are sheltering. The slave throws himself at your feet, begging for sanctuary, while the slave-owner reasons with you. First, the Fugitive Slave Act of 1850, which makes it illegal for you to retain “his property.” Then, the slave owner declares that he, too, opposes slavery, but the South’s current economy would collapse without it. If slavery were to cease abruptly, then the political system itself would collapse. No! Slavery will be phased out, he assures you, but for now, you must surrender the black man who trembles at your feet.

A libertarian rejects violating the slave’s autonomy by answering, “There is no practical consideration that overrides this man’s right to his own body.” A crypto-anarchist rejects the claim that state force is necessary by answering, “There is no practical consideration that overrides a person’s right to his own person, including the products of its labor.”

Conclusion

The conflict between crypto-anarchists and crypto-statists is not merely over means. It is not merely over how to get there from here. It is that the there being discussed is a different destination. When the means advocated by two parties are antithetical, their goals are as well.

The political choice comes down to Rothbard’s “eternal struggle” between Liberty and Power. The conflict is the same now as in the past. A recent scholarly article flashed back into history: “Punishing Forgery with Death. In early nineteenth-century England, forging currency was considered to be such a subversive threat that it was punished with the death penalty.” That’s how seriously the state took the sanctity of its currency. Imagine how seriously it will take a “fake” currency that provides an actual and active alternative to the entire system.

[To be continued next week]

Sincere thanks are extended to the irreplaceable Peri Dwyer-Worrell for proofreading and editing.

Reprints of this article should credit bitcoin.com and include a link back to the original links to all previous chapters

Wendy McElroy has agreed to ”live-publish” her new book The Satoshi Revolution exclusively with Bitcoin.com. Every Saturday you’ll find another installment in a series of posts planned to conclude after about 18 months. Altogether they’ll make up her new book ”The Satoshi Revolution”. Read it here first.

The post Wendy McElroy: Crypto’s Means Are Its End – as Crypto-Statists Well Know appeared first on Bitcoin News.

READ MORE http://bit.ly/2NTVYv7

#cryptocurrency #cryptocurrency news #bitcoin #cryptocurrency market #crypto #blockchain #best cryptocurren

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dosutos · 6 years ago

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Seriously. She was:

-an individualist

-pro-choice (pro-abortion should the mother want an abortion)

-pro-rights

-kinda pro-homo (she believed it was wrong personally, but found it more wrong for the government to restrict the marriage of two consenting adults. In other words, being gay was not morally wrong, just not morally right)

-Anti-racist bc she believed racism to be a product of collectivised thoughts.

-Anti-monarchy/dictatorship

And a lot of people will tell you that because she supported self-rights, she frowned upon cooperation. This isn't true ! According to objectivism, as long as people benefit from working together, then they should.

A lot of people will say she was a conservative. This is mostly false. In terms of a political spectrum, objectivism mostly mirrors Libertarianism, a moderate political ideal.

Let's go over Objectivism, Ayn Rand's philosophy, bc not a lot of people actually understand it.

1. Reality:

-The world is as it is. Nothing more, nothing less.

-Wishing upon a star does nothing.

2. Logic:

-If I set my house on fire, I won't have a house.

-You can't have your cake and eat it at the same time. You have to choose whether you should own the cake or eat it.

3. Self-Importance/Greed:

-Alright, this is where it gets hazy.

-This idea is that you should do what you want.

-You want to learn the flute ? Go learn the flute !

-Do you want to help other people ? Go ahead !

-Wanna date the same gender ? Gay it up, my friend !

-Do what gives you pleasure.

-If pleasing someone else doesn't please or benefit you, then what's the point in doing it ?

3.5. Restrictions on Rule 3:

-You are not allowed to harm anyone. Emotionally, physically, spiritually, economically (as in you cannot steal from them), etc.

4. Capitalism: Honestly, I could not begin to summarize this is a timely manner. But essentally: if everyone buys what they want, then the stuff that no one wants will not be sold. Therefore, those items will not be made anymore. Alright, so why not do socialism instead ? Because of the laws of supply and demand. Let's use an example. If I have 100,000 cookies, I'm going to sell them for cheap. Bc I dont want to have cookies leftover; that's lost profit. If I have 10 cookies, they'll be a bit more expensive. But I dont want to over-charge or else I wont sell the cookies. So, let's apply this to a more realistic item: gas. If the government collected money and then redistributed it, then EVERYONE would be able to afford gas. Well, there's not enough gas to go around. So in order to solve this, gas prices rocket up. And now no-one can afford gas except rich people. Ironically, by giving everyone money, only the rich people can afford things.

5. The absence of altruism:

-Altruism is the exact opposite of Objectivism.

-To summarize, altruism states that the worth of the individual is based on how much the individual does for a group of individuals, a collective, or a society. In accordance to this, if you aren't giving your all to the society, then you aren't living morally. You got two kidneys ? You could go without one of them; someone else needs it more. Do you have too much food ? We'll just confiscate it from you; someone else needs it more. In addition, under this line of thought, no one will accept anything. "Sure, I'm low on food, but someone else needs it more," says the people starving to death.

-This essentially creates a system where everyone is giving, but no one is taking.

-In Objectivism, you trade. I'll give you some food if you paint my house.

-(You guys do realize that this is what money is, right ? Money is the promise of a product or service but you get to choose what that product or service will be)

Alright, I suppose we should talk about religion here. According to Rand, all forms of the supernatural should be excluded in accordance to rule 1: reality. This includes all forms of God, gods, spirits, etc. So I like to shove religion under rule 3: greed. Do your religion because you believe you will benefit from it. I'm christian bc I think being christian will get me into Heaven. But a lot of my friends are atheist bc God would be a contradiction to himself. It's all based on the individual and what the individual wants to worship. As long as you harm no-one, you're all good.

The one truly problematic thing about Ayn Rand was her views on gender norms. She believed a woman should worship a man who she believed was worthy of worship and that she should derive pleasure from said worship. And she believed the man should derive pleasure from being worshipped. This actually isnt that problematic, as long as you word it differently and apply it to modern-day objectivism.

Essentially:

-Date who you want

-Aim to make them happy

Boom, that's it. If you derive pleasure from being dominant or submissive, talk to your partner about it.

You know the phrase "the wife is always right." Well, it's kinda bullshit but it's also kinda not. The phrase is SUPPOSED to be in response to questions like "what color should the walls be", "how should the house be set up" and similar questions. And the woman was always right bc the man wanted to make her the happiest. Same thing applies nowadays, just with less gender constrictions and it works both ways. Person #1 should be trying to make person #2 happy and person #2 should be trying to make person #1 happy. (Throw in more people for a poly-amourus relationship, it still works the same)

Please, if you want more information or more clarity on Ayn Rand, go check out "The Virtue of Selfishness". It's a non-fiction book, but it hits harder than the fiction books she wrote, in my opinion. If fiction is more your style, check out "Anthem" and "The Fountainhead".

Rant: over.

Quick Question

Why do people hate Ayn Rand ?

#morality #rant #objectivism #reality #altruism #ayn rand #the fountainhead #anthem #capitalism #greed #self #religion #libertarianism #logic #dating advice ? kinda

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digitechlifestyle · 6 years ago

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*•.¸♡ 𝐖𝐞𝐧𝐝𝐲 𝐌𝐜𝐄𝐥𝐫𝐨𝐲: 𝐂𝐫𝐲𝐩𝐭𝐨’𝐬 𝐌𝐞𝐚𝐧𝐬 𝐀𝐫𝐞 𝐈𝐭𝐬 𝐄𝐧𝐝 – 𝐚𝐬 𝐂𝐫𝐲𝐩𝐭𝐨-𝐒𝐭𝐚𝐭𝐢𝐬𝐭𝐬 𝐖𝐞𝐥𝐥 𝐊𝐧𝐨𝐰 ♡¸.•* The Satoshi Revolution: A Revolution of Rising Expectations Section 4: State Versus Society Chapter 10, Part 6 Crypto’s Means are Its End, as Crypto-Statists Well Know The problem of the Means is, as I see it, a twofold problem: first, the problem of End and Means; second, the problem of the People and the State, that is, the means by which the people can supervise or control the State….[M]eans must be proportioned and appropriate to the end, since they are ways to the end, so to speak, the end itself in its very process of coming to existence. So that applying intrinsically evil means to attain an intrinsically good end is simple nonsense and a failure. -Jacques Maritain, Man and the State The 20th century French Christian philosopher Jacques Maritain saw End and Means as the problem of political philosophy. He based his conclusion on political science, religion, and the lessons of history. The French Revolution provided a model of how an End failed because the Means used to achieve it were “intrinsically evil.” France transformed from an absolute monarchy that ravaged the rights of common people into “a superior person called the Nation State” that acted the same way. “Liberté, Égalité, Fraternité” never materialized. The Revolution did not achieve the “final aim and most essential task of the body politic or political society,” which is to “better the conditions of human life itself” and “to procure the common good of the multitude, in such a manner that each concrete person, not only in a privileged class…may truly reach that measure of independence which is proper to civilized life.” Maritain’s point can be expressed colloquially: You can’t get there from here. Means that contradict a goal will never achieve it; an acorn cannot turn into a tomato plant. Repression will not breed freedom. Violence will not lead to peace. The means of the French Revolution led it into a different form of statism. Cryptocurrency resolves the problem of political philosophy because it is a means and an end at the same moment. The strategy: decentralize financial exchanges through a blockchain in order to bypass trusted third parties and return monetary control to the individual. The political end: decentralize financial exchanges in order to bypass trusted third parties and return monetary control to the individual. Mahatma Gandhi famously pronounced, “the means are the ends in progress.” Cryptocurrency further collapses the distinction so that the means are the ends. Few approaches have so eloquently and intimately entwined the two. Within the framework of ideology, libertarianism best parallels crypto because its means and its end are also identical. The means: “anything that is peaceful.” The end: a society in which individuals peacefully exchange. Peaceful interaction is both the means and the end of libertarianism. Like crypto, libertarianism bypasses the trusted third party problem—that is, the state—and operates on a peer-to-peer basis, even within cooperative ventures. Both crypto and libertarianism resolve what Maritain viewed as the Means versus End dilemma. The Dangerous Doctrine of “the End Justifies the Means” Most political scientists focus tightly upon ends, such as security, diversity, or democracy. Ideologies are contrasted according to their competing ends, not their means; do they advocate sovereignty or globalism, diversity or meritocracy, free trade or protectionism? Once an end is established, a menu of means is scrutinized for ones that will achieve the goal as quickly and cost-efficiently as possible. More fundamental questions about the relationship between means and ends are rarely asked. Can war bring peace? Can censorship create an open society? Does banning crypto protect people’s financial freedom or safety? These expedient actors do not disagree with Maritain’s analysis; they do not even consider it. One explanation of the common gulf between means and ends is that the real end of a strategy differs from the stated one. That is, the stated goal is a lie, and the means of achieving it are appropriate to the real end. Such outright deceit is often easy to discern, however, especially over time. Fear the Power of the BUT Another sleight of hand emanates from crypto-statists who claim to share the same goal as crypto-anarchists…or close to it. In other words, the ground of discussion becomes means, not ends. Crypto-statists may agree that people should control their own wealth and that banks are corrupt. Yet they want the same agency that created central banks to regulate crypto. “Individuals should control their own wealth,” they say, “but we need to weed out those drug dealers and tax evaders who discredit the community.” The solution: only desirable users should have financial freedom. “Individuals have a right to financial privacy,” they grant, “but only a person with something to hide objects to ‘reasonable’ reporting.” The solution: everyone should make ‘reasonable’ disclosures to sort out those with something to hide. “Individuals are 100% correct about the corruption of fiat and central banks,” they admit, “but the system can be reformed.” The solution: a corrupt system is preserved in the name of stability while crypto is penalized. “Crypto radicals may express a view that once served a purpose,” they acknowledge, “but current talk of anarchism or private money is extreme and blocks respectability.” The solution: radicals should be quiet or quieted. Crypto-statists pit the means against the end, which destroys the goal of freedom. Because the means are the end in progress. Using the state or other violence to advance crypto only strengthens the state. In The Voice of Truth, Gandhi asserted, “For me it is enough to know the means. Means and end are convertible terms in my philosophy of life.” The two ways to sabotage crypto are to oppose either its end or its means because end and means are identical. It Sounds So Reasonable When They Say It Everyone who argues for crypto as the financial empowerment of individuals encounters an appeal to so-called reality. Total freedom for the individual is not possible, it is argued, but a significant increase in financial freedom is within reach. It can be grasped, however, only if crypto users compromise with the existing system. Otherwise, the perfect becomes the enemy of the good. The reality is “so-called” because crypto and the blockchain already offer financial freedom to individuals. Central banking and state control are the old reality that desperately tries to remain relevant. No wonder crypto-statists advocate a compromise in order for both sides to “win.” That’s not possible. The state is a back-alley thief who extends the “choice” of “your money or your life.” A philosophically-inclined thief or his advocate may explain how the dynamic is a “win-win” situation because it achieves the agreed-upon goal of your leaving the alley in one piece; after all, killing you is work, and it eliminates a repeated robbery. You may relinquish the money and leave, but you are not a winner. You win by using crypto that allows you walk around the alley and the thief. The state does not co-own wealth by virtue of pointing a gun; all it does is to exert control through violence. Most people agree; it is morally wrong to take property from a peaceful person by force. To avoid the morality argument, where they are on weak ground, crypto-statists employ another sleight of hand. They attempt to substitute the practical for the moral as a focus of debate. They juxtapose the collective “greater good” against the rights of an individual, for example. Society requires the imposition of preemptive rules, they maintain, or else calamity will ensue. To envision the consequence of elevating the so-called practical over the moral, imagine it is 1858, and you are living on a farm in the Northern U.S. A man has arrived at your door with papers documenting his ownership of a run-away slave whom you are sheltering. The slave throws himself at your feet, begging for sanctuary, while the slave-owner reasons with you. First, the Fugitive Slave Act of 1850, which makes it illegal for you to retain “his property.” Then, the slave owner declares that he, too, opposes slavery, but the South’s current economy would collapse without it. If slavery were to cease abruptly, then the political system itself would collapse. No! Slavery will be phased out, he assures you, but for now, you must surrender the black man who trembles at your feet. A libertarian rejects violating the slave’s autonomy by answering, “There is no practical consideration that overrides this man’s right to his own body.” A crypto-anarchist rejects the claim that state force is necessary by answering, “There is no practical consideration that overrides a person’s right to his own person, including the products of its labor.” Conclusion The conflict between crypto-anarchists and crypto-statists is not merely over means. It is not merely over how to get there from here. It is that the there being discussed is a different destination. When the means advocated by two parties are antithetical, their goals are as well. The political choice comes down to Rothbard’s “eternal struggle” between Liberty and Power. The conflict is the same now as in the past. A recent scholarly article flashed back into history: “Punishing Forgery with Death. In early nineteenth-century England, forging currency was considered to be such a subversive threat that it was punished with the death penalty.” That’s how seriously the state took the sanctity of its currency. Imagine how seriously it will take a “fake” currency that provides an actual and active alternative to the entire system. [To be continued next week]

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allanq1869597-blog · 7 years ago

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carlosnicholson-blog · 7 years ago

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DeVry POLI330 ( Political Science ) Final Exam

https://homeworklance.com/downloads/devry-poli330-political-science-final-exam/

DeVry POLI330 ( Political Science ) Final Exam

1. (TCO 1) Which best explains the differences between historians and political scientists? (Points : 2)

Historians look for generalizations, and political scientists are reluctant to generalize. Historians are reluctant to generalize, and political scientists look for generalizations. Historians are more likely to look for comparisons than political scientists. Historians tend to focus on nature-based explanations, and political scientists focus on nurture-based explanations.

Question 2. 2. (TCO 1) The notion that politicians think practically and political scientists think abstractly is indicative of which of the following? (Points : 2)

Political scientists often train politicians. Politicians often train political scientists. Political scientists and politicians are different in that the former studies the latter. Political scientists and politicians are often indistinguishable.

Question 3. 3. (TCO 1) When people base their views on beliefs that may not be based in reality, they are behaving _____. (Points : 2)

irrationally rationally politically legitimately

Question 4. 4. (TCO 1) A political leader’s ability to command respect and exercise power is known as _____. (Points : 2)

sovereignty corruption authority legitimacy

Question 5. 5. (TCO 1) Despite a disputed 2000 presidential election, once President George W. Bush took office, few people doubted his _____. (Points : 2)

charisma control legitimacy sovereignty

Question 6. 6. (TCO 1) Relating concepts in a way that connects them in an empirical manner is the basis of _____ building. (Points : 2)

scholarship theory power culture

Question 7. 7. (TCO 1) A(n) _____ is an initial theory a researcher starts with to be proved with evidence. (Points : 2)

quantification hypothesis qualification empirical

Question 8. 8. (TCO 4) Unlike natural law, positive law uses _____. (Points : 2)

the spirit of the law to make determinations books to reach conclusions judicial sentencing to determine case outcomes jury selection to manipulate judgment

Question 9. 9. (TCO 4) Under which of the following circumstances might a case be pursued as both a criminal and a civil case? (Points : 2)

The federal government accuses investment houses of wrongdoing and investors who lost money sue them. Drug traffickers violate property and federal law by moving drugs across state borders. Burglars violate federal property and the state sues them for damages. A state accuses banks of mortgage fraud in mortgages sold to investors elsewhere in the nation.

Question 10. 10. (TCO 4) Describe the significance of Marbury v. Madison. (Points : 2)

The ruling laid precedent for judicial review. The ruling stated that the president is subject to the court’s decisions. The ruling decreed that current administrations must honor the appointments of previous administrations. The ruling claimed that federal taxes could not be levied on the states.

Question 11. 11. (TCO 4) What legal agency in the United States generates reputation-based ratings of prospective federal judges? (Points : 2)

Judicial Ratings Bureau Federal Bureau of Judicial Review American Bar Association Office of Legal Assessment

Question 12. 12. (TCO 4) When was judicial review granted to the Supreme Court within the United States? (Points : 2)

It was granted during the Constitution Convention of 1787. It was granted in the Bill of Rights. It was the result of the Marbury v. Madison decision of 1803. It was never officially adopted but is an unofficial practice.

Question 13. 13. (TCO 4) Which of the following best articulates the stance of judicial restraint advocates? (Points : 2)

Judicial review is the best and only true method of checking legislative power. The court should practice restraint in cases in which legislative acts are presented for interpretation. Only the executive branch can restrain the court, keeping the power of judicial review in balance with the other governing branches. Only Congress should make public policy and, unless a legislative act clearly violates the Constitution, the law should stand.

Question 14. 14. (TCO 4) The Supreme Court’s decision in _____ (1954) triggered a revolution in American race relations, an area Congress had been unwilling to touch. (Points : 2)

Miranda v. Arizona Dred Scott v. Sandford Brown v. Board of Education Gibbons v. Ogden

Question 15. 15. (TCO 5) Which systems demonstrate the clearest separation of power between the executive and legislative branches? (Points : 2)

Parliamentary Presidential Monarchies Ministerial

Question 16. 16. (TCO 5) How often does the cabinet change in a parliamentary system? (Points : 2)

Every 4 years Every 6 years Every 8 years When the cabinet is voted out or resigns

Question 17. 17. (TCO 5) Voters receive the most direct representation in which system? (Points : 2)

Parliamentary Presidential

Electoral Coalition

Question 18. 18. (TCO 5) The head of ministry is equivalent to the _____ in the United States. (Points : 2)

chief of government head of state departmental secretary premier

1. (TCO 5) The only political system that could guarantee the cooperation between the legislative and executive branches is _____. (Points : 2)

a monarchy a dictatorship a democracy an oligarchy

Question 3. 3. (TCO 5) Explain which type of candidate parliamentary systems seek out to become ministers. (Points : 2)

Those who have experience winning elections and serving on a parliamentary committee Newcomers who can bring in a fresh perspective to the ministry Individuals who possess a great knowledge of the specific ministry’s area Those who have political experience regardless of whether or not they have been elected in the past

Question 7. 7. (TCO 7) Which of the following is an increasing financial concern of the Medicare program? (Points : 2)

The proportion of older people in American society is increasing steadily. Every American citizen on reaching 65 obtains Medicare, regardless of class. Economic inequality renders Medicare more necessary for some than for others. Wealthy Americans are taking advantage of the Medicare system.

Question 8. 8. (TCO 7) Why are many politicians wary about limiting Social Security and Medicare expenses? (Points : 2)

Many would be left without enough to support them. Caps to these programs would undermine the welfare state. It can cost them votes. Both are primary social safety nets.

Question 9. 9. (TCO 7) How does the American welfare state compare to those of other industrialized nations? (Points : 2)

Much less is allocated to welfare in the United States. Other nations allocate less to welfare than the United States. The United States allocates about the same to welfare. Few nations besides the United States maintain funds for welfare.

Question 10. 10. (TCO 7) Theoretically, what are the consequences if the government assumes the burden of bad loans? (Points : 2)

Citizens will default on their mortgages. Banks will learn from their mistakes and pay back the burden with interest. Ultimately, the government will profit. Firms will be encouraged to continue their risky behavior.

Question 11. 11. (TCO 9) _____ is a small or moderate change that essentially leaves the system intact. (Points : 2)

Mass discontent Reform Dramatic system change A coup d’etat

Question 12. 12. (TCO 9) Describe what can often happen in a changing society when, during times of prosperity, some people get rich faster than others. (Points : 2)

Jealousy is aroused. Politicians pay more attention to poverty. The very poor revolt. Economists become confused.

Question 13. 13. (TCO 9) What is likely to happen if the people are unhappy and there is no organization to focus their discontent? (Points : 2)

They will almost surely turn to violence. Not much will happen. The people will organize themselves, regardless. They will eventually find other means of achieving contentedness.

Question 14. 14. (TCO 9) What about U.S. agencies such as the Department of Homeland Security, the FBI, and the CIA make them so ill prepared to fight terrorism? (Points : 2)

They have extremely different missions when it comes to terrorism. They are poorly funded. They have a great deal of red tape to get through in order to be able to communicate. They are often unwilling to communicate with each other.

Question 16. 16. (TCO 9) Does terrorism work? (Points : 2)

Rarely, and seldom without political and/or economic pressure Rarely, but primarily when brought against democratic nations Often, and without much need for political pressure to aid it Often, but only with the assistance of economic and/or political pressure

Question 17. 17. (TCO 9) Hannah Arendt pointed out that rage is the fuel of revolution, but what is now the greatest cause of rage? (Points : 2)

The low level of education in developing nations The enormous economic mismanagement in industrialized nations The extreme violence utilized by industrialized nations against developing nations The massive corruption now found in developing lands

1. (TCO 2) Evaluate Aristotle’s six types of government. In doing so, please be sure to list and define the categorizations. Please then assess how these classifications can be useful today to someone analyzing current governmental structures. (Points : 40)

Explain the relationship between electoral systems and party systems. Answers should be sure to assess this question from the perspective of both proportional representation and single-member districts and provide examples to support your points. (Points : 40)

The United States has utilized multiple forms of liberalism throughout its history. Please distinguish the specific characteristics of classical and modern liberalism and outline the evolution of these forms of liberalism within the United States. Please be sure to include specific historic examples to support your points. (Points : 40)

Today’s world seems to be moving beyond sovereignty and toward supranational leadership to cooperate on issues of global importance. What are some of these issues? How might they be solved through supranational cooperation? Does such cooperation impede the sovereignty of independent nations? Please sure to include specific examples in supporting your points. (Points : 40)

#DeVry POLI330 ( Political Science ) Final Exam

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ultrasarahgordon-blog · 7 years ago