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🔗 Computing

The blinking twelve problem is a term used in software design. It usually refers to features in software or computer systems which are rendered unusable to most users by the complexity of the interface to them.

The usage emanates from the 'clock' feature provided on many VCRs manufactured in the late 1980s or early 1990s. The clock could be set by using a combination of buttons provided on the VCR in a specific sequence that was found complicated by most users. As a result, VCR users were known to seldom set the time on the VCR clock. This resulted in the default time of '12:00' blinking on the VCR display at all times of the day, which is the origin of this term.

"In most surveys, the majority of people have never time-shifted just because they don't know how to program their machines," said Tom Adams, a television analyst for Paul Kagan Associates, a media research firm, in 1990.

In software, 'the blinking twelve problem' thus refers to any situation in which features or functions of a program go unused for reasons that the designers never anticipated, largely because developers were unable to anticipate the level of understanding the users would have of the technology. The term may also refer to the challenge faced by developers of addressing the real causes of users' difficulties, as well as the challenge of providing helpful documentation or technical support without knowing beforehand how well the user understands their own problem.

In other instances, it can be used to reference the lack of basic user-friendly features in complex systems; stemming from the lack of a backup battery to keep the clock setting in a $300 VCR during even the briefest power interruption, when a $10 clock would have one.

The terms is usually used mostly by geeks, often in discussion forums. The term appears in the 1999 essay In the Beginning... Was the Command Line by Neal Stephenson.

🔗 Robotics 🔗 Transhumanism

Utility fog (coined by Dr. John Storrs Hall in 1989) is a hypothetical collection of tiny robots that can replicate a physical structure. As such, it is a form of self-reconfiguring modular robotics.

🔗 United States 🔗 Alternative Views

The Business Plot was a political conspiracy in 1933 in the United States. Retired Marine Corps Major General Smedley Butler revealed that wealthy businessmen were plotting to create a fascist veterans' organization with Butler as its leader and use it in a coup d'état to overthrow President Franklin D. Roosevelt. In 1934, Butler testified before the United States House of Representatives Special Committee on Un-American Activities (the "McCormack–Dickstein Committee") on these revelations. No one was prosecuted.

At the time of the incidents, news media dismissed the plot, with a New York Times editorial characterizing it as a "gigantic hoax". While historians have not accepted the notion of a plot, they agree that Butler described one.

🔗 Architecture

Ruin value (German: Ruinenwert) is the concept that a building be designed such that if it eventually collapsed, it would leave behind aesthetically pleasing ruins that would last far longer without any maintenance at all. The idea was pioneered by German architect Albert Speer while planning for the 1936 Summer Olympics and published as "The Theory of Ruin Value" (Die Ruinenwerttheorie), although he was not its original inventor. The intention did not stretch only to the eventual collapse of the buildings, but rather assumed such buildings were inherently better designed and more imposing during their period of use.

The idea was supported by Adolf Hitler, who planned for such ruins to be a symbol of the greatness of the Third Reich, just as Ancient Greek and Roman ruins were symbolic of those civilisations.

🔗 United States 🔗 Biography 🔗 Women's History 🔗 Christianity 🔗 Gender Studies 🔗 United States/Rhode Island 🔗 Christianity/Religious Society of Friends (Quakers)

The Public Universal Friend (born Jemima Wilkinson; November 29, 1752 – July 1, 1819) was an American preacher born in Cumberland, Rhode Island, to Quaker parents. After suffering a severe illness in 1776, the Friend claimed to have died and been reanimated as a genderless evangelist named the Public Universal Friend, and afterward shunned both birth name and gendered pronouns. In androgynous clothes, the Friend preached throughout the northeastern United States, attracting many followers who became the Society of Universal Friends.

The Public Universal Friend's theology was broadly similar to that of most Quakers. The Friend stressed free will, opposed slavery, and supported sexual abstinence. The most committed members of the Society of Universal Friends were a group of unmarried women who took leading roles in their households and community. In the 1790s, members of the Society acquired land in Western New York where they formed the township of Jerusalem near Penn Yan, New York. The Society of Universal Friends ceased to exist by the 1860s. Many writers have portrayed the Friend as a woman, and either a manipulative fraudster, or a pioneer for women's rights; others have viewed the preacher as transgender or non-binary and a figure in trans history.

🔗 Philosophy 🔗 Education 🔗 Philosophy/Analytic philosophy

In philosophy, Wittgenstein's ladder is a metaphor set out by Ludwig Wittgenstein about learning. In what may be a deliberate reference to Søren Kierkegaard's Concluding Unscientific Postscript to Philosophical Fragments, the penultimate proposition of the Tractatus Logico-Philosophicus (translated from the original German) reads:

6.54

   My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them—as steps—to climb beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.)

   He must transcend these propositions, and then he will see the world aright.

Given the preceding problematic at work in his Tractatus, this passage suggests that, if a reader understands Wittgenstein's aims in the text, then those propositions the reader would have just read would be recognized as nonsense. From Propositions 6.4–6.54, the Tractatus shifts its focus from primarily logical considerations to what may be considered more traditionally philosophical topics (God, ethics, meta-ethics, death, the will) and, less traditionally along with these, the mystical. The philosophy presented in the Tractatus attempts to demonstrate just what the limits of language are—and what it is to run up against them. Among what can be said for Wittgenstein are the propositions of natural science, and to the nonsensical, or unsayable, those subjects associated with philosophy traditionally—ethics and metaphysics, for instance.

Curiously, the penultimate proposition of the Tractatus, proposition 6.54, states that once one understands the propositions of the Tractatus, one will recognize that they are nonsensical (unsinnig), and that they must be thrown away. Proposition 6.54, then, presents a difficult interpretative problem. If the so-called picture theory of language is correct, and it is impossible to represent logical form, then the theory, by trying to say something about how language and the world must be for there to be meaning, is self-undermining. This is to say that the picture theory of language itself requires that something be said about the logical form sentences must share with reality for meaning to be possible. This requires doing precisely what the picture theory of language precludes. It would appear, then, that the metaphysics and the philosophy of language endorsed by the Tractatus give rise to a paradox: for the Tractatus to be true, it will necessarily have to be nonsense by self-application; but for this self-application to render the propositions of the Tractatus nonsense (in the Tractarian sense), then the Tractatus must be true.

Other philosophers before Wittgenstein, including Zhuang Zhou, Schopenhauer and Fritz Mauthner, had used a similar metaphor.

In his notes of 1930 Wittgenstein returns to the image of a ladder with a different perspective:

I might say: if the place I want to get could only be reached by way of a ladder, I would give up trying to get there. For the place I really have to get to is a place I must already be at now.
Anything that I might reach by climbing a ladder does not interest me.

🔗 Technology 🔗 Physics 🔗 Radio 🔗 Astronomy 🔗 Engineering

In engineering, the terahertz gap is a frequency band in the terahertz region of the electromagnetic spectrum between radio waves and infrared light for which practical technologies for generating and detecting the radiation do not exist. It is defined as 0.1 to 10 THz (wavelengths of 3 mm to 30 µm). Currently, at frequencies within this range, useful power generation and receiver technologies are inefficient and unfeasible.

Mass production of devices in this range and operation at room temperature (at which energy k·T is equal to the energy of a photon with a frequency of 6.2 THz) are mostly impractical. This leaves a gap between mature microwave technologies in the highest frequencies of the radio spectrum and the well developed optical engineering of infrared detectors in their lowest frequencies. This radiation is mostly used in small-scale, specialized applications such as submillimetre astronomy. Research that attempts to resolve this issue has been conducted since the late 20th century.

🔗 Philosophy

The Tinkerbell effect is an American English expression describing things that are thought to exist only because people believe in them. The effect is named after Tinker Bell, the fairy in the play Peter Pan, who is revived from near death by the belief of the audience.

Another form is called the Reverse Tinkerbell effect, a term coined by David Post in 2003. It stipulates that the more you believe in something the more likely it is to vanish. For example, as more people believe that driving is safe, more people will drive carelessly, in turn making driving less safe.

🔗 Video games

Polybius is an urban legend that emerged in early 2000. It has served as inspiration for several free and commercial games by the same name.

The legend describes the game as part of a government-run crowdsourced psychology experiment based in Portland, Oregon, during 1981. Gameplay supposedly produced intense psychoactive and addictive effects in the player. These few publicly staged arcade machines were said to have been visited periodically by men in black for the purpose of data-mining the machines and analyzing these effects. Eventually, all of these Polybius arcade machines allegedly disappeared from the arcade market.

Polybius is also the name of a Greek historian born in Arcadia, who was, coincidentally, known for his assertion that historians should never report what they cannot verify through interviews with witnesses.

🔗 Ancient Near East 🔗 Novels 🔗 Novels/Science fiction 🔗 Science Fiction 🔗 Skepticism 🔗 Literature 🔗 Classical Greece and Rome 🔗 Greece 🔗 Comedy 🔗 Assyria

A True Story (Ancient Greek: Ἀληθῆ διηγήματα, Alēthē diēgēmata; Latin: Vera Historia or Latin: Verae Historiae) is a novel written in the second century AD by Lucian of Samosata, a Greek-speaking author of Assyrian descent. The novel is a satire of outlandish tales which had been reported in ancient sources, particularly those which presented fantastic or mythical events as if they were true. It is Lucian's best-known work.

It is the earliest known work of fiction to include travel to outer space, alien lifeforms, and interplanetary warfare. As such, A True Story has been described as "the first known text that could be called science fiction". However the work does not fit into typical literary genres: its multilayered plot and characters have been interpreted as science fiction, fantasy, satire or parody, and have been the subject of much scholarly debate.