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🔗 Telecommunications

Signaling System No. 7 (SS7) is a set of telephony signaling protocols developed in 1975, which is used to set up and tear down telephone calls in most parts of the world-wide public switched telephone network (PSTN). The protocol also performs number translation, local number portability, prepaid billing, Short Message Service (SMS), and other services.

In North America SS7 is often referred to as Common Channel Signaling System 7 (CCSS7). In the United Kingdom, it is called C7 (CCITT number 7), number 7 and Common Channel Interoffice Signaling 7 (CCIS7). In Germany, it is often called Zentraler Zeichengabekanal Nummer 7 (ZZK-7).

The SS7 protocol is defined for international use by the Q.700-series recommendations of 1988 by the ITU-T. Of the many national variants of the SS7 protocols, most are based on variants standardized by the American National Standards Institute (ANSI) and the European Telecommunications Standards Institute (ETSI). National variants with striking characteristics are the Chinese and Japanese Telecommunication Technology Committee (TTC) national variants.

The Internet Engineering Task Force (IETF) has defined the SIGTRAN protocol suite that implements levels 2, 3, and 4 protocols compatible with SS7. Sometimes also called Pseudo SS7, it is layered on the Stream Control Transmission Protocol (SCTP) transport mechanism for use on Internet Protocol networks, such as the Internet.

🔗 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.

🔗 Psychology 🔗 Anthropology 🔗 Sociology

Dunbar's number is a suggested cognitive limit to the number of people with whom one can maintain stable social relationships—relationships in which an individual knows who each person is and how each person relates to every other person. This number was first proposed in the 1990s by British anthropologist Robin Dunbar, who found a correlation between primate brain size and average social group size. By using the average human brain size and extrapolating from the results of primates, he proposed that humans can comfortably maintain 150 stable relationships. Dunbar explained it informally as "the number of people you would not feel embarrassed about joining uninvited for a drink if you happened to bump into them in a bar".

Proponents assert that numbers larger than this generally require more restrictive rules, laws, and enforced norms to maintain a stable, cohesive group. It has been proposed to lie between 100 and 250, with a commonly used value of 150. Dunbar's number states the number of people one knows and keeps social contact with, and it does not include the number of people known personally with a ceased social relationship, nor people just generally known with a lack of persistent social relationship, a number which might be much higher and likely depends on long-term memory size.

Dunbar theorised that "this limit is a direct function of relative neocortex size, and that this in turn limits group size [...] the limit imposed by neocortical processing capacity is simply on the number of individuals with whom a stable inter-personal relationship can be maintained". On the periphery, the number also includes past colleagues, such as high school friends, with whom a person would want to reacquaint himself or herself if they met again.

🔗 Computing 🔗 Microsoft Windows 🔗 Microsoft Windows/Computing

Microsoft's Chrome was the code name for a set of APIs that allowed DirectX to be easily accessed from user-space software, including HTML. Launched with some fanfare in early 1998, Chrome, and the related Chromeffects, was re-positioned several times before being canceled only a few months later in a corporate reorganization. Throughout its brief lifespan, the product was widely derided as an example of Microsoft's embrace, extend and extinguish strategy of ruining standards efforts by adding options that only ran on their platforms.

🔗 Aviation 🔗 Military history 🔗 Military history/Military aviation 🔗 Military history/North American military history 🔗 Military history/United States military history 🔗 Skepticism 🔗 Nevada 🔗 Paranormal 🔗 Aviation/airport

Area 51 is the common name of a highly classified United States Air Force (USAF) facility within the Nevada Test and Training Range. A remote detachment administered by Edwards Air Force Base, the facility is officially called Homey Airport (ICAO: KXTA, FAA LID: XTA) or Groom Lake (after the salt flat next to its airfield). Details of its operations are not made public, but the USAF says that it is an open training range, and it is commonly thought to support the development and testing of experimental aircraft and weapons systems. The USAF and CIA acquired the site in 1955, primarily for flight testing the Lockheed U-2 aircraft.

The intense secrecy surrounding the base has made it the frequent subject of conspiracy theories and a central component of unidentified flying object (UFO) folklore. It has never been declared a secret base, but all research and occurrences in Area 51 are Top Secret/Sensitive Compartmented Information (TS/SCI). The CIA publicly acknowledged the base's existence on 25 June 2013, following a Freedom of Information Act (FOIA) request filed in 2005 and declassified documents detailing its history and purpose.

Area 51 is located in the southern portion of Nevada, 83 miles (134 km) north-northwest of Las Vegas. The surrounding area is a popular tourist destination, including the small town of Rachel on the "Extraterrestrial Highway".

🔗 Plants 🔗 Forestry 🔗 Ecology

Pioneer species are resilient species that are the first to colonize barren environments, or to repopulate disrupted biodiverse steady-state ecosystems as part of ecological succession. A number of kinds of events can create good conditions for pioneers, including disruption by natural disasters, such as wildfire, flood, mudslide, lava flow or a climate-related extinction event or by anthropogenic habitat destruction, such as through land clearance for agriculture or construction or industrial damage. Pioneer species play an important role in creating soil in primary succession, and stabilizing soil and nutrients in secondary succession.

For humans, because pioneer species quickly occupy disrupted spaces they are sometimes treated as weeds or nuisance wildlife, such as the common dandelion or stinging nettle. Even though humans have mixed relationships with these plants, these species tend to help improve the ecosystem because they can break up compacted soils and accumulate nutrients that help with a transition back to a more mature ecosystem. In human managed ecological restoration or agroforestry, trees and herbaceous pioneers can be used to restore soil qualities and provide shelter for slower growing or more demanding plants. Some systems use introduced species to restore the ecosystem, or for environmental remediation. The durability of pioneer species can also make them potential invasive species.

🔗 Computing 🔗 Computing/Computer hardware 🔗 Computing/Software

On the x86 computer architecture, a triple fault is a special kind of exception generated by the CPU when an exception occurs while the CPU is trying to invoke the double fault exception handler, which itself handles exceptions occurring while trying to invoke a regular exception handler.

x86 processors beginning with the 80286 will cause a shutdown cycle to occur when a triple fault is encountered. This typically causes the motherboard hardware to initiate a CPU reset, which, in turn, causes the whole computer to reboot.

🔗 United States 🔗 Biography 🔗 Africa 🔗 Poetry 🔗 Women's History 🔗 Women writers 🔗 United States/Massachusetts 🔗 African diaspora 🔗 United States History 🔗 United States/Massachusetts - Boston 🔗 Africa/Gambia

Phillis Wheatley, also spelled Phyllis and Wheatly (c. 1753 – December 5, 1784) was the first African-American woman to publish a book of poetry. Born in West Africa, she was sold into slavery at the age of seven or eight and transported to North America. She was purchased by the Wheatley family of Boston, who taught her to read and write and encouraged her poetry when they saw her talent.

On a 1773 trip to London with her master's son, seeking publication of her work, she was aided in meeting prominent people who became patrons. The publication in London of her Poems on Various Subjects, Religious and Moral on September 1, 1773, brought her fame both in England and the American colonies. Figures such as George Washington praised her work. A few years later, African-American poet Jupiter Hammon praised her work in a poem of his own.

Wheatley was emancipated (set free) by the Wheatleys shortly after the publication of her book. She married in about 1778. Two of her children died as infants. After her husband was imprisoned for debt in 1784, Wheatley fell into working poverty and died of illness. Her last infant son died soon after.

🔗 Philosophy 🔗 Philosophy/Contemporary philosophy 🔗 Philosophy/Ethics

Master–slave morality (German: Herren- und Sklavenmoral) is a central theme of Friedrich Nietzsche's works, particularly in the first essay of his book, On the Genealogy of Morality. Nietzsche argued that there were two fundamental types of morality: "master morality" and "slave morality". Master morality values pride and power, while slave morality values kindness, empathy, and sympathy. Master morality judges actions as good or bad (e.g. the classical virtues of the noble man versus the vices of the rabble), unlike slave morality, which judges by a scale of good or evil intentions (e. g. Christian virtues and vices, Kantian deontology).

For Nietzsche, a morality is inseparable from the culture which values it, meaning that each culture's language, codes, practices, narratives, and institutions are informed by the struggle between these two moral structures.