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God is not a cosmic API call.
Though, given the internets, you’d be forgiven for having that as a tacitly developed conceptual model.
Posted on April 13, 2010
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is the internet abstraction incarnate?
Posted on April 7, 2010
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The children of cyberspace.
Posted on April 7, 2010
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not just Twitter
Posted on April 7, 2010
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It could be worse.
I think that Voltaire has a point in making fun of the Christian Strawman’s worldview that “this is the best of all possible worlds.” Because it sure does not seem best!
But the truer, non-strawman’s take is that this is the best of all possible fallen worlds, the best of all possible sin-filled worlds. (Cause, duh, the best possible world was the one in which A&E did not fall. Which, in the Gen text, is never told as if it had to happen.)
So, to put it even more succinctly, this is the best of all possible broken worlds.
Or, this is the best of all possible not-best worlds.
In other words, this is the doctrine of prevenient grace: that, out of sheer grace, God keeps the world from it’s repeated attempts to kill itself.
Not that the world is stopped from trying to kill itself. It’s that God keeps it from succeding.
Posted on March 28, 2010
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The Philosopher’s World Cup.
Posted on March 25, 2010
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Jason Santa Maria's Bibliography
“I’m always up for finding new books to help me better understand design or improve my practices, but it can be very difficult to find the meat from so many fatty offerings. That’s why I try to keep this list focused on design, type, and theory. There are many lists for good web design books around, but few of just straight up good design books, and many of these topics are applicable anywhere… . this doesn’t aim to be comprehensive, but I personally vouch for the usefulness all of these books offer.” —Jason Santa Maria
Posted on March 22, 2010
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Memory [Forever]
“Memory [Forever] is our week-long consideration of what it really means when our memories, encoded in bits, flow in a million directions, and might truly live forever.
Posted on March 19, 2010
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‘New Class’ Analysis and the Critique of the ‘Wholly-Administered Society”
“… it is equally important to recognize how traditional, indeed classical, is the question that lurks inside the problem of the new class: intellectuals and power, enlightenment and politics, conceptual thinking and lived life. From one point of view, the rise of the new class involves the priority of thinking—not any thinking, however, but a technocratically foreshortened, instrumentalist, and administrative thinking—over the lifeworld of everyday interactions, communities, and traditions, and the orders of human nature. It is the assertion of the primacy of logic against the complexity of living, and it runs the risk therefore of collapsing either into an irrelevant ineffectiveness, an idealism incapable of grasping the real, or a destructiveness, when it tries to refashion ways of life into its own invented programs.”
Posted on March 16, 2010
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—last night in Toronto we saw Rodrigo and Gabriela at the Phoenix Theatre. AMAZING. (I would [not so] secretly like to be Gabriela.) They played the above song, Tamacun, for the encore after a perfectly entertaining and entirely too short two hours of intense and mesmerizing performance. (Someone’s already posted the Toronto encore from last night here. Though the quality is not good, you may be able to appreciate some of the wonderful intensity of the show; we were about three people back from Gabriela, stage right.)
I would watch and listen again and again. But I can’t. The call of biochem and genetics starts to drown out even the resounding and wonderful echo of last night’s show. Que barbaridad.
Another beautiful wonderful example of craftsmanship.
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“Ironing techniques by professional craftsmen (shirt)” - プロの職人によるアイロンがけテクニック(ワイシャツ)
This short instructional film showcases unmatchably masterful ironing technique that we’d all do well to learn from, but it’s also one of the most absorbing, delicious demo videos I’ve ever seen.
via Joel Zimmer, from a series of similarly beautiful instructional videos at Garra.jp (WARNING: ALL-FLASH and Japanese)
What a pleasure it is to watch someone do something well! This is the part of the intrinsic good of craftsmanship.
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We are under grace, and we are ourselves the objective of its attack. Not only is it impossible for us to escape it, but we cannot even stand aside as spectators watching the progress of the assault and waiting for it to die down. We are, moreover, ourselves the attacking party, for, as we may pass from death to life, and may discover that we are ourselves united to God in His active contradiction of our ‘life’. Through this divine contradiction the new individual, created and redeemed by God, is shown forth as the invisible reality of our very existence, while our visible reality is declared to be untruth. The divine contradiction means that we are not we, and the attack develops from our existence in God — His servants ye are. There is no other existence running side by side with our existential existence. We are servants, slaves, existentially appointed unto obedience. We are servants to God, existentially appointed unto obedience to the divine ‘No’, which is pronounced in us against sin. We are in no position to say ‘Yes’ to sin.
Barth, 1968 p217, on Romans 7:16Posted on March 1, 2010
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Grace, then, means neither that men can or ought to do something, nor that they can or ought to do nothing. Grace means that God does something. Nor does grace mean that God does ‘everything’. Grace means that God does some quite definite thing, not a thing here and a thing there, but something quite definite in men. Grace means that God forgives men their sins. Grace is the self-consciousness of the new man, the answer to our question concerning out existence. We are not in a position to say anything which is relevant concerning grace and sin, until our perception has been sharpened and we are protected from pantheism by being reminded of the critical significance of the death of Christ; until we have been liberated from obsession with the problem concerning what we can or ought to do or not to do. Grace is the Kingdom of God, His rule and power and dominion. Grace is radically contrasted with the whole realm of human possibility, the sphere of the sovereignty of sin. Though grace, on account of this contrast, lies beyond all human possibility, yet nevertheless, for the same reason, it judges human life and launches a disturbing attack upon it. In so far as in this contrast God is encountered, human life is refashioned and provided with a new hope and a new promise. Grace, as the power and authority of God over men, can never be identified with the actions or with the passivity of the men of this world. Grace is the unobservable truth of men: it is their impossibility, which constitutes the veritable possibility of their acting or not acting; it is their veritable existence, which can be defined only as non-existence. The man who is under grace has this contradiction in himself. Grace is not ‘something’ which a man has in himself, it is that which God has in him, by which the man of sin is contradicted. Since, however, we know only the man of sin, this contradiction contradicts all men, and it contradicts ourselves. We are therefore compelled to say quite definitely that to possess grace does not mean to be or not to be this or that, or to do or not to do this or that. The possession of grace means the existential submission to God’s contradiction of all that we ourselves are or are not, of all that we do or do not do. ‘Grace possessed’ means that we are presented unto obedience to the contradiction, and that we are His servants. This possession of grace occurs as the impossible possibility of God which is beyond every possibility of our own: it is the freedom which God takes to Himself in us. HE takes it, and He takes it IN US.
Barth, 1968 p216-217, on Romans 7:16Posted on February 28, 2010


