A Journal Through My Activities, Thoughts, and Notes
屠夫﹑酿酒商人﹑面包师给我们提供食品，他不是出于仁慈，而是为了获取回报。每个人在经济生活中，通常并不考虑自己的行为对社会利益起了多大作用，他盘算的是自己的好处。然而就在每个人追求个人利益的过程中，会有一只看不见的手，牵着每个人去实现他原本无意实现的目的，最终促进社会利益。——亚当 斯密
#书摘
#书摘
同事R休假2周归来，因为太太是泰国人，因此这次主要去了泰国和新加坡。他说这两周过得棒极了，（至少这两周里）觉得自己很“Rich”。 然后，恢复每天骑自行车背着电脑上班。
挺好呀。每年有两周体验Rich的生活也不错。希望我下次休假也能像这样，是真正的休假，而不是回国看望父母，或者背着什么别的“任务”。
挺好呀。每年有两周体验Rich的生活也不错。希望我下次休假也能像这样，是真正的休假，而不是回国看望父母，或者背着什么别的“任务”。
#书摘 与中国沿海其他港口不同，广州是重要的内河港口，便于顺利获得内地补给品、船只必备用品和包装所需物料的供应。珠江上游地区能够提供很好的制造包装箱具的物资，广州腹地也能够提供大量船只修理以及建造货仓所需的原材料。广州还有数量巨大的手工匠人群体能为贸易提供包括修缮商馆、修理外国船只等工作在内的服务。所有这些物料供应和服务对维持贸易顺利进行、常规化和长时间运作都十分重要。其他中国沿海港口也许有某些便利条件，但广州幸运地拥有全部的便利条件。
教育是帮助被教育的人，给他能发展自己的能力，完成他的人格，于人类文化尽一份的责任。而不是把被教育的人，造成一种特别器具，给抱有他种目的的人去应用的。所以，教育事业应当完全交给教育家，保持独立的资格，毫不受各派政党或各派教会的影响。--蔡元培
#网摘
#网摘
#网友语录 If you do not understand the ticket, if you do not understand the solution, or if you do not understand the feedback on your PR, then your use of LLM is hurting Django as a whole. ...
For a reviewer, it’s demoralizing to communicate with a facade of a human.
This is because contributing to open source, especially Django, is a communal endeavor. Removing your humanity from that experience makes that endeavor more difficult. If you use an LLM to contribute to Django, it needs to be as a complementary tool, not as your vehicle.
— Tim Schilling, Give Django your time and money, not your tokens
For a reviewer, it’s demoralizing to communicate with a facade of a human.
This is because contributing to open source, especially Django, is a communal endeavor. Removing your humanity from that experience makes that endeavor more difficult. If you use an LLM to contribute to Django, it needs to be as a complementary tool, not as your vehicle.
— Tim Schilling, Give Django your time and money, not your tokens
@27256 Johann Gottlieb Fichte was an 18th-century German
philosopher and student of
Immanuel Kant. He examined how it is possible for us to exist as ethical beings with free will, while living in a world that appears to be causally determined; that is to say, in a world where every event follows on necessarily from previous events and conditions, according to
unvarying laws of nature.
The idea that there is a world like this "out there", beyond our selves and independent of us, is known as dogmatism. This is an idea that gained ground in the Enlightenment period, but Fichte thinks that it leaves no room for moral values or choice. How can people be considered to have free will, he asks, if everything is determined by something else that exists outside of ourselves?
Fichte argues instead for a version of idealism similar to Kant's, in which our own minds create all that we think of as reality. In this idealist world, the self is an active entity or essence that exists outside of causal influences, and is able to think and choose freely, independently, and spontaneously.
Fichte understands idealism and dogmatism to be entirely different starting points. They can never be
"mixed" into one philosophical
system, he says; there is no way of proving philosophically which is correct, and neither can be used to refute the other. For this reason one can only "choose" which philosophy one believes in, not for objective, rational reasons, but depending upon "what sort of person one is."
philosopher and student of
Immanuel Kant. He examined how it is possible for us to exist as ethical beings with free will, while living in a world that appears to be causally determined; that is to say, in a world where every event follows on necessarily from previous events and conditions, according to
unvarying laws of nature.
The idea that there is a world like this "out there", beyond our selves and independent of us, is known as dogmatism. This is an idea that gained ground in the Enlightenment period, but Fichte thinks that it leaves no room for moral values or choice. How can people be considered to have free will, he asks, if everything is determined by something else that exists outside of ourselves?
Fichte argues instead for a version of idealism similar to Kant's, in which our own minds create all that we think of as reality. In this idealist world, the self is an active entity or essence that exists outside of causal influences, and is able to think and choose freely, independently, and spontaneously.
Fichte understands idealism and dogmatism to be entirely different starting points. They can never be
"mixed" into one philosophical
system, he says; there is no way of proving philosophically which is correct, and neither can be used to refute the other. For this reason one can only "choose" which philosophy one believes in, not for objective, rational reasons, but depending upon "what sort of person one is."
