Dear Sudo folk,
We will have mini spinach, ricotta, and feta spanakopitas - prepared at home, but from a
mix. Apologies to Vegans and the Vegan-curious.
I'm still not sure that last week's email ever made it to the sudo-discuss list,
so it's forwarded again below. We will have a short administrative discussion about
whether or not to create a separate sudo-filosophy list or try to merge with Kopimism.
This week's proposed discussion is about the Idea of Infinity. I'm including a
quote below from an essay by Emmanuel Levinas, author of Totality & Infinity
(
http://books.google.com/books/about/Totality_and_Infinity.html). Non-sequiturs, rants,
and navel-gazing are of course welcome as always. Unfortunately, I have to head out right
at 1pm; and expect that the conversation will continue.
In Descartes the I that thinks maintains a relationship with the infinite. This
relationship is not that which connects a container to a content, since the I cannot
contain the infinite, nor that which binds a container, since the I is separated from the
infinite. The relationship which is thus described negatively is the idea of infinity in
us.
We have of course also ideas of things; the idea of infinity is exceptional in that its
ideatum surpasses its idea. In it the distance between idea and ideatum is not equivalent
to the distance that separates a mental act from its object in other representations. The
abyss that separates a mental act from its object is not deep enough for Descartes not to
say that the soul can account for the ideas of finite things by itself. The intentionality
that animates the idea of infinity is not comparable with any other; it aims at which it
cannot embrace and is in this sense the infinite. To take the converse of the formulas we
used above, we can say that the alterity of the infinite is not cancelled, is not
extinguished in the thought that thinks it. In thinking infinity the I from the first
thinks more than it thinks. Infinity does not enter the idea of infinity, is not grasped;
the idea is not a concept. The infinite is the radically, absolutely, other. The
transcendence of infinity with respect to the ego that is separated from it and thinks it
constitutes the first mark of its infinitude.
[Emmanuel Levinas, Philosophy and the Idea of Infinity in Collected Philosophical Papers,
53-4.]
http://books.google.com/books?id=kH9vvm-AHfUC&lpg=PA47&ots=BEII3QlD…
sent from
eddan.com
On Feb 1, 2013, at 11:16 AM, Eddan Katz <eddan(a)eddan.com> wrote:
Friday Filosophy, 2/1; Sex, Lies, & Broadband
Dear Sudo folk.
At Friday Filosophy today at noon, we will have Borekas from Grand Bakery again - this
time more potato ones for vegans and the vegan-curious.
All suggestions for topics will be considered. I propose we talk about the AutoAdmit
online defamation case from several years back. See Citizen Media Law Project page for
overview -
http://www.citmedialaw.org/threats/autoadmit; the Justia page with the full
legal docket -
http://dockets.justia.com/docket/connecticut/ctdce/3:2007cv00909/78132/;
and the original complaint at
http://docs.justia.com/cases/federal/district-courts/connecticut/ctdce/3:20….
In brief summary, an anonymous bulletin board with informal law school related chatter
had some anonymously posted horrible threads about fellow female law students, even for
those of us not easily shocked. Three first-year Yale law students were particularly
targeted, one of whom allegedly lost her summer job because her employers came across the
posts on searches (the defamers had intentionally Google bombed the search results.) Two
of these students brought a lawsuit against the website and anonymous individuals who had
posted the stuff. The case was eventually settled out of court.
The third woman - Caitlin Hall, who happened to be a student of mine at the time - was
deeply affected by the whole thing but chose not to join her classmates in the lawsuit.
She wrote this provocative Op-Ed in the Univ. of Arizona newspaper where she was a
journalist while in college called "Sex, Lies, and Broadband"
(
http://www.wildcat.arizona.edu/article/2008/05/sex_lies_and_broadband - May 21, 2008).
Below is an excerpt from it. I don't presume to know what I would have done in her
situation, but I do know that when people search for Caitlin and AutoAdmit now, this is
what usually comes up first.
We can't stop malice on the Internet. Malice finds a way. We can try to shore up the
banks of the ""real world"" with legal and digital sandbags, but
online hate speech has the slow inevitability of a tsunami. When the avenues of
publication and distribution are limitless, it becomes exceedingly difficult to control
people's behavior (a concept our Constitution's framers not only accepted, but
banked on).
Nor can we stop college students on the Internet.
Advisers invariably warn that the only way to keep unsavory information from bleeding
into the professional world is to decline to put it on the Internet in the first place. To
a college student, that solution has all the persuasive power of telling a high schooler
the only surefire way to avoid pregnancy is to forego sex.
But even if we can't stop the lambs and we can't stop the wolves, we can still
stop the slaughter. The best way to do that, counterintuitively, is to overwhelm the
market with bad information by allowing online verbal abuse to run unchecked, so that all
such speech becomes valueless, unreliable and irrelevant. That's the best solution in
that it's the most efficient, because it enlists the boundless energy of the depraved
in their own undoing. Moreover, it's the only way to bypass the question of how to
keep employers from using social software to inform hiring decisions (the answer, by the
way, is that we can't).
To state the obvious, for the first generation to be libeled on the Internet, this
solution sucks. It's no treat overhearing a stranger say he read you
""fucked your way into Yale."" It's infinitely more unpleasant
knowing your friends, parents and boss have all read the same thing. But that's the
way it has to be, in the fatalistic sense that that's the way it's going to be.
All we can control is how quickly it's over. And that, despite what some will say, is
a real choice.