#law of diminishing value

[theplotmage]

Principles and Laws of Magic for Fantasy Writers

Fundamental Laws

1. Law of Conservation of Magic- Magic cannot be created or destroyed, only transformed.

3. Law of Equivalent Exchange- To gain something, an equal value must be given.

5. Law of Magical Exhaustion- Using magic drains the user’s energy or life force.

Interaction and Interference

4. Law of Magical Interference- Magic can interfere with other magical effects.

6. Law of Magical Contamination- Magic can have unintended side effects.

8. Law of Magical Inertia- Magical effects continue until stopped by an equal or greater force.

Resonance and Conditions

7. Law of Magical Resonance- Magic resonates with certain materials, places, or times.

9. Law of Magical Secrecy- Magic must be kept secret from the non-magical world.

11. Law of Magical Hierarchy- Different types of magic have different levels of power and difficulty.

Balance and Consequences

10. Law of Magical Balance- Every positive magical effect has a negative consequence.

12. Law of Magical Limitation- Magic has limits and cannot solve every problem.

14. Law of Magical Rebound- Misused magic can backfire on the user.

Special Conditions

13. Law of Magical Conduits- Certain objects or beings can channel magic more effectively.

15. Law of Magical Cycles- Magic may be stronger or weaker depending on cycles (e.g., lunar phases).

17. Law of Magical Awareness- Some beings are more attuned to magic and can sense its presence.

Ethical and Moral Laws

16. Law of Magical Ethics- Magic should be used responsibly and ethically.

18. Law of Magical Consent- Magic should not be used on others without their consent.

20. Law of Magical Oaths- Magical promises or oaths are binding and have severe consequences if broken.

Advanced and Rare Laws

19. Law of Magical Evolution- Magic can evolve and change over time.

20. Law of Magical Singularities- Unique, one-of-a-kind magical phenomena exist and are unpredictable.

Unique and Imaginative Magical Laws

- Law of Temporal Magic- Magic can manipulate time, but with severe consequences. Altering the past can create paradoxes, and using time magic ages the caster rapidly.

- Law of Emotional Resonance- Magic is amplified or diminished by the caster’s emotions. Strong emotions like love or anger can make spells more powerful but harder to control.

- Law of Elemental Harmony- Magic is tied to natural elements (fire, water, earth, air). Using one element excessively can disrupt the balance and cause natural disasters.

- Law of Dream Magic- Magic can be accessed through dreams. Dreamwalkers can enter others’ dreams, but they risk getting trapped in the dream world.

- Law of Ancestral Magic- Magic is inherited through bloodlines. The strength and type of magic depend on the caster’s ancestry, and ancient family feuds can influence magical abilities.

- Law of Symbiotic Magic- Magic requires a symbiotic relationship with magical creatures. The caster and creature share power, but harming one affects the other.

- Law of Forgotten Magic- Ancient spells and rituals are lost to time. Discovering and using forgotten magic can yield great power but also unknown dangers.

- Law of Magical Echoes- Spells leave behind echoes that can be sensed or traced. Powerful spells create stronger echoes that linger longer.

- Law of Arcane Geometry- Magic follows geometric patterns. Spells must be cast within specific shapes or alignments to work correctly.

- Law of Celestial Magic- Magic is influenced by celestial bodies. Spells are stronger during certain astronomical events like eclipses or planetary alignments.

- Law of Sentient Magic- Magic has a will of its own. It can choose to aid or hinder the caster based on its own mysterious motives.

- Law of Shadow Magic- Magic can manipulate shadows and darkness. Shadowcasters can travel through shadows but are vulnerable to light.

- Law of Sympathetic Magic- Magic works through connections. A spell cast on a representation of a person (like a doll or portrait) affects the actual person.

- Law of Magical Artifacts- Certain objects hold immense magical power. These artifacts can only be used by those deemed worthy or who possess specific traits.

- Law of Arcane Paradoxes- Some spells create paradoxes that defy logic. These paradoxes can have unpredictable and often dangerous outcomes.

- Law of Elemental Fusion- Combining different elemental magics creates new, hybrid spells with unique properties and effects.

- Law of Ethereal Magic- Magic can interact with the spirit world. Ethereal mages can communicate with spirits, but prolonged contact can blur the line between life and death.

- Law of Arcane Symbiosis- Magic can bond with technology, creating magical machines or enchanted devices with extraordinary capabilities.

- Law of Dimensional Magic- Magic can open portals to other dimensions. Dimensional travelers can explore alternate realities but risk getting lost or encountering hostile beings.

- Law of Arcane Sacrifice- Powerful spells require a sacrifice, such as a cherished memory, a personal item, or even a part of the caster’s soul.

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[ralfmaximus]

The department joined 16 states and the District of Columbia to file a significant challenge to the reach and influence of Apple, arguing in an 88-page lawsuit that the company had violated antitrust laws with practices that were intended to keep customers reliant on their iPhones and less likely to switch to a competing device. The tech giant prevented other companies from offering applications that compete with Apple products like its digital wallet, which could diminish the value of the iPhone, and hurts consumers and smaller companies that compete with it, the government said.

Apple dominates the phone market to the tune of nearly $3 trillion dollars. Maybe it's time to bust up that monopoly?

Unpaywalled article here.

[didalexiabreakupwitholgayet]

spain v. czech republic (april 9, 2024) - warmups

The use of copyrighted material on this blog is for non-commercial, educational purposes, and is intended to provide benefit to the public through information, critique, teaching, scholarship, or research. In this case, commentary and critique of the development of youth players. The use of copyrighted material on this blog does not in any way diminish or affect the market value of the original work. This use constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the U.S. Copyright Law.

[joyejoyu]

Some sensitive stuff but if you care about current going ons in Palestine I encourage you to read:

I am genuinely devastated by the cognitive dissonance world leaders and celebrities are exhibiting re: Gaza. As a Levantine Arab whose parent’s homes were destroyed in war ignited by Israeli occupation, I am vehemently Pro-Palestine and sincerely encourage people to be critical of Pro-Israeli propaganda. Israel has been recognized time and time again by the United Nations and several human rights organizations as a colonial-settler state that has and continues to commit apartheid. Israel has always been a white supremacist and Zionist project financially backed by America and Europe solely for the benefits of keeping Palestinians oppressed while utilizing the land as a makeshift military base in the Levant. World leaders are lying through their teeth in order to retain all the benefits that come with subjugation. It is not a ‘conflict’ nor is it ‘complicated’. If you don’t support what Russia is doing to Ukraine, you should not support what Israel is doing to Palestine. There is never an excuse for massacre at this scale for this long.

I will be adding many resources below while also reblogging many informational posts. I know this is just my art Tumblr but I am incredibly passionate about this situation and it effects my family directly.

Links:

How ‘Israel’ came to be and how it was on the blood of indigenous Palestinians and a white supremicist project funded by the UK and America:

What has been happening in Gaza for almost 80 years:

The sheer amount of carnage that Israeli officials hide from the general public and claim is ‘less’ than Israeli casualties:

How Americans are brainwashed into helping with and advocating apartheid and ethnic cleansing:

How Israelites and zionists hide behind anti-semitism when confronted with the reality of Palestinian genocide and any critique on Israeli apartheid. As well as how utilizing this term as a shield dismisses the actual meaning of anti-semitism and diminishes it’s value during genuine critique:

Human rights resources

There are many more but this is enough to start. Please don’t stay silent and don’t blindly believe the overwhelming (and very calculated and intentional) wave of pro-Israeli sentiment.

[weenwrites]

Can I have a cybertronian S/O with TFP Shockwave who’s really REALLY into weaponry and is really invested in his canon arm? Like, analysing and taking notes and asking questions about it, even manoeuvring it to look it up and down but carefully enough to not distract from his work (when he’s working at least)

[ Please do not repost, plagiarize, or use my writing for AI! Translating my work with proper credit is acceptable, but please ask first! ]

"Ooh, a vented barrel shroud—or perhaps that's a compensator?"

Y/N leaned over his shoulder here and there, observing the new device as they strode here and there to fetch all the necessary tools to assist him with the new upgrade.

Shockwave reached for the ammunition belt and and detached it from his arm, setting the end of the cord down on the table before he answered, "A fusion of the two devices, in order to ensure that my armament works to its fullest capacity with minimal interference due to recoil or muzzle movement."

"Both in one?" They repeated, passing him a tool as he held his hand out, before laying the rest out all over the table, "Given all your preexisting modifications, I feel like you're going to get less of a return with each new change to your hand gun."

"The law of diminishing returns indeed renders the percentage of the return into an infinitesimal value." He confirmed, attaching the device with ease before tilting it here and there to observe the weapon as a whole, "As such, any further efforts to improve the firearm would prove futile."

"Would? Let me guess, you've already made some ground-breaking discovery that will drastically improve its performance, haven't you?"

"Your hypothesis is a gross exaggeration, yet you are correct." He picked a device from the sea of tools in front of him, "I have engineered a device that will increase fuel efficiency and decrease the time spent reloading the gun, thus increasing the number of shots fired per round of ammo supplied by the ammunition belt."

"And you don't have to make any sacrifices for it? No switching out parts or anything?" They asked as he simply began to install the device without a hitch.

"No, it functions in conjunction with the rest of my modifications seamlessly." He held his hand out, and naturally they passed him the correct tool he needed.

"You have to make me a gun just like that one day. I won't accept anything less if you're planning on making me your official conjunx endurae somewhere in the future." They joked.

"You say that as though I would not give you the magnum opus of my work, that notion is illogical." He momentarily set his tool down and met their gaze, "As my equal, you will be given gifts naturally appropriate for someone of your caliber. Anything less would constitute as unacceptable."

"And here people say that you don't have a way with words!" Y/N smiled bashfully, "ah, they just can't understand your mind the way I do."

[drsonnet]

"Today, in this upside-down world, we feverishly await the final vote in the U.N. General Assembly on the genocide in Srebrenica, while Gaza has been destroyed, and its people starved and denied water." (Illustration by Erhan Yalvaç)

Of villains, heroes and the final act

Of villains, heroes and the final act | Opinion (archive.org)

BY FARHAN MUJAHID CHAK - MAY 14, 2024

A UNGA resolution condemning the Srebrenica genocide is developed by countries like Germany and the U.S., despite their complicity in the ongoing genocide in Gaza by supporting Israel

Ino longer believe in fairy tales, although I once did.

Raised with ideals of sacredness in life, I was taught to honor the sanctity of humanity, to champion international law, and to cherish freedom of speech as the cornerstone of societal progress. I believe the Geneva Conventions were a manifestation of our collective conscience that mandated the rules of war and held nations to account. Women and children; hospitals and schools; the elderly and infirm were inviolable. I was taught that "peaceful protest" was the quintessential liberty of a sophisticated society that understood the relationship between civic activism, social change and progress. I listened, attentively, to the lofty rhetoric and was enthralled. I would utter high-sounding words on democracy, equality and freedom, and those grand glutinous words stuck to my teeth. I was – in a way, smitten.

Head-over-heels over values that deeply resonated in me, yet I slowly became disillusioned. It became evident those hollow words were never meant to be believed, only used to establish authority and reproach others with their inhumanity. Justice was not blind, and race, color and creed mattered in the application of the law. It is in this troubled context that the United Nations General Assembly (UNGA) will vote on whether to declare July 11 "The International Day of Reflection and Remembrance of the 1995 Srebrenica Genocide." The complex intersection of the ongoing genocide in Palestine, the war on students and free speech on university campuses across the United States, Canada and Europe, and the former genocide in Srebrenica deserves closer scrutiny. The U.N. vote on the Bosnian genocide could not come at a more condemnable moment in world history.

On May 1, after considerable delay, a draft U.N. resolution on the Srebrenica genocide was submitted to the president of the 193-member U.N. General Assembly. Recall that in 1995, the town of Srebrenica was a U.N.-declared safe zone promised protection by a U.N. Dutch force. Dozens of able-bodied Muslim men in the town were asked to disarm, which they did. Despite that, fanatical Serb forces overran the safe zone and murdered 8,372 Muslim men and boys. Such is the perverse reality of the world we live in, that a U.N.-mandated safe haven, supposedly protected by U.N. forces, was invaded by terrorist Serb forces and a genocide ensued under their watch.

Bizarre irony

Now, a UNGA resolution on the Srebrenica genocide, partially modeled on a similar resolution for Rwanda, has been developed by several countries including Germany and the U.S. Absurdly, both are collaborators in the genocide currently underway in Gaza by direct military, economic and diplomatic support for Israel. This is the bizarre irony of being complicit in an ongoing genocide and putting forth a U.N. Resolution condemning the same.

What is the point of passing a resolution on genocide and turning a blind eye to one going on for the whole world to see? Sadly, villains need masks and no better cover than virtue. It is politics, not ethics, that is driving the U.N. Srebrenica vote. Of course, this does not diminish the necessity of it or the need to condemn the Srebrenica genocide and its denial. Still, the larger macro-level betrayal of the Geneva Conventions and International Human Rights Law by the U.S., U.K. and Germany is an indictment of the Western-led global order.

It is that outright duplicity, the sheer savagery of the genocide in Palestine, and the silencing of dissent that has provoked a whole generation of young people on campuses throughout the West. After all, they, too, were told stories about diversity, inclusion and pluralism. They were taught to condemn discrimination based on ethnicity, religion or gender. About equality before the law and the inviolability of non-combatants. They were raised to feel empowered and encouraged to peacefully organize and express their opinions. And, that society benefits when individuals exercise their civic duty. Now, they are witness to the flagrant disavowal of the moral archetypes that were instilled in them. They feel duped and are protesting, as heroes do, the enabling of genocide by their universities. Idealistic and courageous, they are sacrificing their education and careers to condemn the genocide in Palestine. Except rather than being celebrated, thousands of students have been beaten, harassed and arrested. Condemned for believing in the values that they were taught.

Now, we seem to be in the final act. One of impunity – if you will, in which we close our eyes to the genocide in Palestine, condemn students who protest it, and negotiate ways to commemorate a past genocide in Srebrenica – when ignoring it while it happened. Today, in this upside-down world, we feverishly await the final vote in the UNGA on the genocide in Srebrenica, while Gaza has been destroyed, and its people starved and denied water.

Yet, no matter the outcome of the resolution, it will not stop future genocides. Still, if nothing else, it will forever be a testament to the twisted dystopian reality in which we live and be a symbol of the urgent need for a new world order. Maybe, one faraway day, we can muster the will – for whatever purpose, and pass a U.N. resolution condemning it. Or name a highway after the martyrs. We will tell noble stories about those who were killed since it seems our twisted world only after their death feigns to honor them.

ABOUT THE AUTHOR

Professor of International Affairs, Visiting Research Faculty at Al Waleed Center for Muslim Christian Understanding at Georgetown University

[wayhaughtn7]

Let me start off by saying I’ve already made it clear that I think both Laudna and Orym were right and wrong in this week’s episode and I’m not assigning either of them the role of good guy/bad guy because this isn’t about what went on between the two of them, its about the way fans have responded to other fans taking issue with what Chetney said about loss.

I am so fucking exhausted by the fact that every time anyone talks about the way the rest of the Hells diminish what Laudna has gone through and that trauma/loss/grief isn’t quantifiable by a numerical value there’s always pushback that clarifies what the current member of the Hells to diminish her experiences actually meant. It doesn’t fucking matter if Chetney meant the sword specifically just like it didn’t matter what Ashton meant when they made their crack about loneliness. Trauma/grief/loss isn’t a competition and isn’t something you can easily quantify and compare between two people. There isn’t a numerical value to any of this shit because everyone responds to these things differently. Yes, Orym lost his husband and father-in-law to Otohan’s blade and then died himself at the end of her blade and he rightfully has a lot of complicated feelings about it, but that doesn’t mean his trauma/grief/loss is somehow more important or greater than what Laudna feels about dying a second time and then being trapped and tortured by the woman who murdered her the first time. This isn’t a math problem. You can’t look at it and say 3 > 1 so his loss is more important. People, the brain, and their emotions don’t work like that. What may seem a minor thing to you could be the worst thing that ever happened to someone else. Hell, even people who share the same trauma don’t respond it to the same way so I’m not sure why I keep seeing folks agreeing that Orym’s loss is greater. I hope like hell folks don’t actually think that loss can be quantified in that way, but tbh, based on my personal experience on the subject a lot of folks should not be within ten feet of the topic.

[eretzyisrael]

by John Spencer

I say this not to put Israel on a pedestal or to diminish the human suffering of Gazans but rather to correct a number of misperceptions when it comes to urban warfare.

First is the use of precision guided munitions (PGMs). This term was introduced to nonmilitary audiences during the Gulf War, when the U.S. fired 250,000 individual bombs and missiles in just 43 days. Only a very small fraction of those would fit the definition of PGMs, even though common perceptions of that war, and its comparatively low civilian casualty rate, was that it was a war of precision.

Let's compare that war, which did not ignite anywhere near the same level of outrage internationally, to Israel's current war in Gaza. The Israeli Defense Force has used many types of PGMs to avoid civilian harm, including the use of munitions like small diameter bombs (SDBs), as well as technologies and tactics that increase the accuracy of non-PGMs. Israel has also employed a tactic when a military has air supremacy called dive bombing, as well as gathering pre-strike intelligence on the presence of civilians from satellite imagery, scans of cell phone presence, and other target observation techniques. All of this is to do more pinpoint targeted to avoid civilian deaths. In other words, the simplistic notion that a military must use more PGMs versus non-PGMs in a war is false.

A second misperception is a military's choice of munitions and how they apply the proportionality principle required by the laws of armed conflict. Here there is an assessment of the value of the military target to be gained from an act that is weighted against the expected collateral damage estimate caused by said act. An external viewer with no access to all information cannot say such things as a 500-pound bomb would achieve the military mission of a 2,000-pound bomb with no mention of the context of the value of the military target or the context of the strike—like the target being in a deep tunnel that would require great penetration.

Third, one of the best ways to prevent civilian casualties in urban warfare is to provide warning and evacuate urban areas before the full combined air and ground attack commences. This tactic is unpopular for obvious reasons: It alerts the enemy defender and provides them the military advantage to prepare for the attack. The United States did not do this ahead of its initial invasion of Iraq in 2003, which involved major urban battles to include in Baghdad. It did not do this before its April 2004 Battle of Fallujah (though it did send civilian warnings before the Second Battle of Fallujah six months later).

By contrast, Israel provided days and then weeks of warnings, as well as time for civilians to evacuate multiple cities in northern Gaza before starting the main air-ground attack of urban areas. The Israel Defense Forces (IDF) employed their practice of calling and texting ahead of an air strike as well as roof-knocking, where they drop small munitions on the roof of a building notifying everyone to evacuate the building before a strike.

[haggishlyhagging]

As the fetus's rights increased, mother's just kept diminishing. Poor pregnant women were hauled into court by male prosecutors, physicians, and husbands. Their blood was tested for drug traces without their consent or even notification, their confidentiality rights were routinely violated in the state's zeal to compile a case against them, and they were forced into obstetrical surgery for the "good" of the fetus, even at risk of their own lives.

Here are just a few of the many cases from the decade's pregnancy police blotter and court docket:

• In Michigan, a juvenile court took custody of a newborn because the mother took a few Valium pills while pregnant, to ease pain caused by an auto accident injury. The mother of three had no history of drug abuse or parental neglect. It took more than a year for her to get her child back.

• In California, a young woman was brought up on fetal neglect charges under a law that, ironically, was meant to force negligent fathers to pay child support. Her offenses included failing to heed a doctor's advice (a doctor who had failed to follow up on her treatment), not getting to the hospital with due haste, and having sex with her husband. The husband, a batterer whose brutal outbursts had summoned the police to their apartment more than a dozen times in one year alone, was not charged —or even investigated.

• In lowa, the state took a woman's baby away at birth even though no real harm to the infant was evident—because she had, among other alleged offenses, "paid no attention to the nutritional value of the food she ate during her pregnancy," as an AP story later characterized the Juvenile Court testimony. "[S]he simply picked the foods that tasted good to her."

• In Wyoming, a woman was charged with felony child abuse for allegedly drinking while pregnant. A battered wife, she had been arrested on this charge after she sought police protection from her abusive husband.

• In Illinois, a woman was summoned to court after her husband accused her of damaging their daughter's intestine in an auto accident during her pregnancy. She wasn't even the driver.

• In Michigan, another husband hauled his wife into court to accuse her of taking tetracycline during her pregnancy; the drug, prescribed by her physician, allegedly discolored their son's teeth, he charged. The state's appellate court ruled that the husband did indeed have the right to sue for this "prenatal negligence."

• In Maryland, a woman lost custody of her fetus when she refused to transfer to a hospital in another city, a move she resisted because it would have meant stranding her nineteen-month-old son.

• In South Carolina, an eighteen-year-old pregnant woman was arrested before she had even given birth, on the suspicion that she may have passed cocaine to her fetus. The charge, based on a single urine test, didn't hold up; she delivered a healthy drug-free baby. Even so, and even though the Department of Social Services found no evidence of abuse or neglect, State prosecutors announced that they intended to pursue the case anyway.

• In Wisconsin, a sixteen-year-old pregnant girl was confined in a secure detention facility because of her alleged tendencies "to be on the run" and "to lack motivation" to seek prenatal care.

Certainly society has a compelling interest in bringing healthy children into the world, both a moral and practical obligation to help women take care of themselves while they're pregnant. But the punitive and vindictive treatment mothers were beginning to receive from legislators, police, prosecutors, and judges in the 80s suggests that more than simple concern for children's welfare was at work here. Police loaded their suspects into paddy wagons still bleeding from labor; prosecutors barged into maternity wards to conduct their interrogations. Judges threw pregnant women with drug problems into jail for months at a time, even though, as the federal General Accounting Office and other investigative agencies have found, the prenatal care offered pregnant women in American prisons is scandalously deficient or nonexistent (many prisons don't even have gynecologists)—and has caused numerous incarcerated women to give birth to critically ill and damaged babies. Police were eager to throw the book at erring pregnant women. In the case of Pamela Rae Stewart of San Diego the battered woman charged with having sex against her doctor's orders—the officer who headed up the investigation wanted her tried for manslaughter. "In my mind, I didn't see any difference between born and unborn," Lieutenant Ray Narramore explains later. "The only question I had was why they didn't go for a murder charge. I would have been satisfied with murder. That wouldn't have been off-base. I mean, we have a lady here who was not following doctor's orders."

Lawmakers' claims that they just wanted to improve conditions for future children rang especially false. At the same time that legislators were assailing low-income mothers for failing to take care of their fetuses, they were making devastating cuts in the very services that poor pregnant women needed to meet the lawmakers' demands. How was an impoverished woman supposed to deliver a healthy fetus when she was denied prenatal care, nutrition supplements, welfare payments, and housing assistance? In the District of Columbia, Marion Barry declared infant health a top priority of his mayoral campaign—then cut health-care funding, forcing prenatal clinics to scale back drastically and eliminate outright their evening hours needed by the many working women. Doctors increasingly berated low-income mothers, but they also increasingly refused to treat them. By the end of the decade, more than one-fourth of all counties nationwide lacked any clinic where poor women could get prenatal care, and a third of doctors wouldn't treat pregnant women who were Medicaid patients. In New York State, a health department study found that seven of the state's counties had no comprehensive prenatal care for poor women whatsoever; several of these counties, not so coincidentally, had infant mortality rates that were more than double the national average. In California in 1986, twelve counties didn't have a single doctor willing to accept the state's low-income MediCal patients; in fact, the National Health Law Program concluded that the situation in California was so bad that poor pregnant women are "essentially cut off from access to care."

-Susan Faludi, Backlash: the Undeclared War Against American Women

[thesilliestrovingalive]

Updated: September 15, 2024

Reworked Species #2: Tuatha Dé Danann

Overview

Unfortunately, little information has been preserved about the history, culture, behaviours, and capabilities of the Tuatha Dé Danann. However, it’s known that they thrived during the Hadean Eon, a time marked by the emergence of life, and possessed technology far superior to that of modern humanity. They formerly inhabited Jupiter, but relocated to Earth upon discovering its superior potential for sustaining life. This society of demigods was renowned for their impressive naval prowess and vast knowledge, reflecting their diverse talents and interests.

The Tuatha Dé Danann created intricate hieroglyphic drawings on portable pieces of green jasper, red garnet or obsidian, highlighting them with fool's gold or mercury. These drawings depicted ancient deities, such as the Avatar of Evil, and are often referred to as the Rosetta Stones.

The Tuatha Dé Danann are believed to possess an infinite amount of knowledge, encompassing even forbidden lore, but this intellectual capacity diminishes with each successive generation of descendants. As their DNA is diluted, their heirs retain only a hint of the Tuatha Dé Danann's extraordinary cognitive abilities, allowing them to hold more knowledge than the average human but not to the same extent as their ancestors. Notably, the Tuatha Dé Danann lived long enough to intermarry with fully evolved humans, sparking controversy among the older generations. The older generations viewed such unions as a taint on their genetic lineage, regarding themselves as a superior species whose physical and mental purity was paramount.

They can effortlessly distinguish between their own kind, including those who possess Tuatha Dé Danann DNA, and beings from other species through a peculiar tingling sensation of familiarity. Legend has it that they occasionally or frequently glimpse a pair of glowing red eyes watching them from darkened corners or shadowy places. They interpret this as a guardian carefully observing and assessing their moral actions. However, their descendants often find this unsettling with some believing they are being haunted by a restless spirit, while others suspect they are merely hallucinating. Sometimes, they're drawn into certain places, enticed by an aura of curiosity, a commanding presence or the echoing whispers of safety and growth.

They're immune to debilitating illnesses and were once prolific wielders of powerful magic, controlling the weather, elements, and earth's fertility. With this magic, they could shapeshift themselves and objects into animals and people, become invisible by hiding in a mist, and bring doom upon those who committed heinous acts against the divine and the law. However, descendants of the Tuatha Dé Danann have lost the ability to wield this magic as modern society has forgotten the secrets of harnessing and maintaining such an arcane force.

Beliefs

Although their specific beliefs and values are not well-documented, they are largely centred around animism, enlightenment, salvation, and cultural preservation. They held key values such as honour, courage, mastery of survival skills, overall health, compassion, creativity, and wisdom. Moreover, they believed it was their responsibility to aid in the physical and technological evolution of all life forms and reset the timeline when destruction seemed imminent. Some believe in the transformative power of human emotions and physical capabilities.

They held immense respect for the deities, preparing exquisite festivals, large feasts, worship ceremonies, and moral laws inspired by their unique principles. They hold a profound belief in the sacredness of the land, recognizing a collective responsibility to protect it from desecration and preserve its integrity. As stewards of the natural world, they strive to maintain harmony among the five elements: earth, air, fire, water, and quintessence. Embracing the cyclical nature of life, they accept and respect the phases of birth, growth, decay, and rebirth, working to maintain the delicate balance of the natural order.

Appearance

It's commonly believed that the Tuatha Dé Danann bore a striking resemblance to humans, but with distinct physical differences. They were remarkably tall, with males standing at an impressive 9’ 4” (284.48 cm) and females reaching approximately 8’ 10” (269.24 cm). Their physiques were characterised by lean builds, prominent muscles, and a proportionate amount of body fat. Their hair reportedly came in varying shades of black and blonde, while their eyes ranged in hues of blue and cyan. They have a pale complexion, but most experience a dulling of their skin hue as they grow older with age.

Warriors often adorned themselves with vibrant markings: they bleached the skin of their faces, torsos, arms, and lower legs with woad, giving them a bluish appearance. They also used Murex snail dye to create swirling patterns or claw-like marks on their faces, chests, and arms, which appeared purple. Additionally, they dyed their hair with madder red dye, and if they had longer hair, they braided it.

Tuatha Dé Danann rulers are always born with distinctive physical characteristics, including either python-like legs, a wolf’s head, a winding, serpentine fish tail or the lower half of a horse.

The exact nature of their attire is unknown, but it’s believed to have been crafted from luxurious materials such as silks, satins, linens, and animal pelts. Their jewellery was adorned with gemstones, precious metals, and ornate pieces made from animal teeth and bones. Notably, their armour was forged from a mysterious material known as adamant, a semi-magnetic rock infused with hardened steel, renowned for its exceptional strength and durability, surpassing even that of diamond.

Known Locations

Atlantis is said to be buried deep within the centre of the Atlantic Ocean. According to legend, the fabled civilization of the Hadean Eon was lost to the depths after its ruler succumbed to hubris and attempted to conquer humanity or prematurely reboot life itself with the aid of the Alator. The city's architecture is characterised by a series of concentric islands, separated by expansive moats and linked by a winding canal that culminates in a central hub: a towering structure featuring labyrinthine hallways, prismatic stone, and an altar adorned with ancient deity caricatures.

Some believe that Atlantis houses ancient technology infused with psionic energy and holds the knowledge of the deities. A few also speculate that it will rise up from the Atlantic Ocean during a rare and ominous blood moon event, rumoured to last for seven days, potentially initiating the apocalypse.

Ultima Thule is a remote tundra island located northwest of the Orkney Islands, frequently visited by whale and orca families. The island experiences the extreme phenomena of polar night and midnight sun. It features a waterfall that remains unfrozen, rocky cliffs embedded with shimmering crystals, snow-capped mountains, and a dormant volcano believed to have been used for ancient human sacrifices. Despite its fertile soil and abundant fields, capable of supporting crops and fruits, Ultima Thule is uninhabited. Regrettably, the island has been exploited as a dumping site for trash, discarded vehicles, and defunct machinery, leading to its notorious moniker, Scrap Island. It secretly harbours the remains of a deceased extraterrestrial deity and antediluvian, faulty technology of the Tuatha Dé Danann.

It's believed that Ultima Thule was once a multifaceted hub, featuring large greenhouses for agriculture, mines for fossil fuels, precious metals, and gemstones, and sanctuaries that housed libraries, lavish bathhouses, and comfy homes for the elderly. Additionally, the area hosted various winter sports to test physical strength and agility, survival skills, instinctive reflexes, and mental strategies.

Technology

Little is known about their technological capabilities, but it’s believed that they were the result of a fusion of advanced mechanics, cutting-edge bioengineering, and mystical wizardry. Some of their technology is said to be capable of creating devastating weapons unparalleled on Earth, generating new land masses and life forms (including clones), and even tearing rifts in the space-time continuum.

They’ve developed monolithic computer modules capable of storing vast amounts of knowledge, a simulated torture chamber, and generating serpentine wires that can interface with humans and international computer systems. These modules are concealed in Ultima Thule and the temple of a South Pacific archipelago that’s under the control of the P.F. Squad.

The Ajirabian Teardrop was once in their possession before ending up in the Ajirabian Ruins, and it's believed to hold the power to summon the dead and damned for use in warfare and forced labour. Additionally, it can serve as an energy source for advanced weapons, emitting fiery, electrical laser beams capable of decimating up to 200 men. It is believed that the Volt Electric Barrier employed by the Rebel Army, the enigmatic white masks donned by Ptolemaic cultists, Mummy Generators, Warp Tubes, and the Electric Door in the Oro Sol Ruins warehouse were all originally artifacts of the Tuatha Dé Danann.

Atlantis contains the Alator, a 200-million-year-old information-gathering device, and the Lugus Lieu, a biomechanical tower giant that serves as the Alator's core. The Alator is employed to accelerate the evolution of cultures and life forms, but it inevitably self-destructs when accessed by an individual of Tuatha Dé Danann lineage, resetting the timeline and perpetuating an eternal cycle of repetition. Lugus Lieu solely obeys the commands of the Tuatha Dé Danann and their descendants as they possess the sentience to recognize the inherent wrongness of harming their own creators. They’re composed of adamant, featuring a radiant blue-grey finish, and possess ever-shifting flesh that shimmers with a luminous quality beneath the light of the sun and moon.

Lugus Lieu contains the Alator within a non-Euclidean dimension in its chest, accessible only by allowing it to absorb individuals into its luminous flesh. This non-Euclidean dimension features a majestic Greco-Roman and Mesoamerican ziggurat, its structure twisting and curving like a Möbius strip, crafted from gold-speckled ruby zoisite that seems to shift and change colour as one observes it. The structure appears to be simultaneously convex and concave as if it's being pulled in multiple directions at once. It serves as the nexus point of a mind-bending, geometric expanse with a wild sandstorm that has particles that flow like liquid. Iridescent, bioluminescent tendrils burst forth from the ground, only to retract and reappear elsewhere, while harmless blue flames morph into impossible shapes and patterns that would be unthinkable in our reality. The entrance to the ziggurat is guarded by an oxidised brass double gate of impossible geometry, comprising intersecting circles that appear to be both tangent and overlapping, yet never actually touching.

Beyond the gate lies a labyrinth of rectangular mirrors, each functioning as a portal to other realities, dimensions, and planes of existence. These mirrors reveal a stunning cosmic panorama, showcasing a multitude of stars, comets, asteroids, meteoroids, meteors, meteor showers, natural satellites, planets, dwarf planets, and galaxies, swirling together in an infinite dance. However, the mirrors also display impossible geometries, such as Klein bottles, Möbius strips, and Calabi-Yau manifolds. Above, the sky is shrouded in a foggy black haze, which seems to be composed of tiny, swirling vortexes that defy the laws of thermodynamics. Beneath, the durable floor is a vibrant, multicoloured pyrope, featuring hues of blood red, pink, purple, and green, which appear to shift and change depending on the angle of observation.

They were in possession of data discs attached to copper-hued adamant vambraces, comprising three sections that are adorned with an encircling, shaky line pattern and outlined with gold accents to demarcate each section. The data discs themselves are rimmed with pearlescent adamant and centred with a floating rhomboid piece of green jasper. These devices are capable of generating an impenetrable shield, manifesting as yellow-orange and saffron octagonal waves, for defensive purposes. Additionally, they can emit purplish-white laser projectiles for long-range offence. The true purpose of these data discs is to preserve the DNA structures of each successive generation of life and document their unique cultures.

Before relocating to Earth, they created the 49 ft (1493.52 cm) biomechanical, humanoid extraterrestrials known as the Monoeyes. It is believed that they created these beings to symbolise their Jovian heritage and express their desire for a new species to thrive on their home planet. As Jupiter is the Monoeyes' birthplace and they had inhabited the planet for thousands of years, they are sometimes referred to as the Jovians. They’ll never harm a member of the Tuatha Dé Danann, unless that individual possesses malicious intent. There are only six Monoeyes known to exist: Ogmios, an apricot-hued one with greyish-pink blushing; Gobannus, a yellowish-green one with malachite-hued blushing; Brigantia, a pearlescent purple one with golden blushing; Manannán, a bluish-purple one with light cyan blushing; Nodens, an albino one with crimson blushing; and Fomoire, a melanistic one with silver-grey blushing.

The Monoeyes can readily identify individuals descended from the Tuatha Dé Danann by analysing their DNA and tracing their family lineage through a psychic connection that grants them access to neural pathways and blood vessels. They possess unparalleled knowledge, which they only share with individuals they deem worthy. The six Monoeyes possess unique domains of expertise: Ogmios knows everything about persuasion, eloquence, mental strength, and control; Gobannus knows everything about smithing and hospitality; Brigantia knows everything about wisdom, youth, the four seasons, poetry, protection, and domesticated animals; Manannán knows everything about the sea and warfare; Nodens knows everything about the weather, dreams, healing, and survival; and Fomoire knows everything about all destructive forces of nature. Their extensive knowledge has created a mental link, giving them the power to influence and manipulate their area of expertise at will.

The Monoeyes serve as enigmatic guardians of the mysterious artifact known as Danu, which doubles as their spaceship. Encased in a protective layer of a meteorite that emits lethal radiation, Danu can transform individuals into mindless zombies if they venture too close. Upon landing on a solid surface, the ship anchors itself using glowing, tentacle-like greenish-white roots. It can summon monoliths adorned with ancient, alien runes, generating ice caves, and exerting mind control over individuals with Tuatha Dé Danann DNA. The Monoeyes are capable of teleportation, levitation, bodily reconfiguration, making illusory copies of themselves, optic blasts, telekinesis, pyrokinesis, and psychological communication. Although they have fallen into the hands of the Rebel Army and Martians, the Monoeyes primarily act independently. The radiated meteorite has been exploited by the Amadeus Syndicate to develop Big John and engineer a zombie virus.

[scottishcommune]

The social can no longer be separated from the ecological, any more than humanity can be separated from nature. Mystical ecologists who dualise the natural and the social by contrasting “biocentrism” with “anthropocentrism” have increasingly diminished the importance of social theory in shaping ecological thinking. Political action and education have given way to values of personal redemption, ritualistic behavior, the denigration of human will, and the virtues of human irrationality. At a time when the human ego, if not personality itself, is threatened by homogenisation and authoritarian manipulation, mystical ecology has advanced a message of self-effacement, passivity, and obedience to the “laws of nature,” which are held to be supreme over the claims of human activity and praxis. A philosophy must be developed that breaks with this deadening aversion to reason, action, and social concern.

- Murray Bookchin, A Philosophical Naturalism

[bimboficationblues]

if we are not to use morality as a guide to behavior, then what is the alternative?

morality as we understand it isn't like a free-floating thing, it's entangled with ideas and institutions of law, punishment, debt, and sin. it inextricably has a class and political character, its substance and form is always informed by the nature of our class systems. if we think about it as clusters of values codified by religious and political authorities and reproduced by society at large, then historically making "people that live well in community with others" is sort of a second or third order priority, while the first order priority is "making cooperative subjects/citizens." it seems to me that this idea that "morality" as an uncompromised and neutral way of ordering human behavior is embedded in like, forms of religiosity that I think are detestable; it's the sort of pessimistic view that humans and the material world are fundamentally corrupted, rotten, tempted.

and I think the fact that morality relies on a transcendent standard, if not necessarily a specific authority, presents the same kinds of issues that law presents. this is an ancient question, right? is it desirable to reproduce the idea that you shouldn't harm others not because it diminishes them, but because otherwise you'll be punished or judged? how does your decision-making change when you know your risk of punishment or judgment is fairly low? the introduction of these kinds of transcendent authorities is a nightmarish influence on our practical reasoning, which is already distorted by the nature of political and economic domination.

this is also a matter of defining our terms, right? morality as a term is slippery and abstract. it only really takes on meaning in the contexts of institutions and society, and our relationship to those forces. it emerges out of a variety of authorities: the law, the family, the state, the school, the church, the workplace. relative to those forces, I wouldn't call "morality" in specific a first-order target of mine - I'd probably center my attention on "law" which I think is one of the main ways a society expresses and reproduces its moral values.

but like, I am averse to using the language of morality and I default to the language of "ethics" because I see those as meaningfully different things: a transcendent value system which appeals to some greater authority and demands judgment, versus a well-examined life in a particular context and history, directed towards flourishing. here's an interesting analysis of Walter Benjamin's "Critique of Violence," a piece that informs my view on this subject:

The sixth commandment, “Thou shalt not kill,” is an example of such a guideline. Benjamin’s use of the word Richtschnur is very telling in this context: “Thou shalt not kill” is exactly not a law (Recht) but a guideline (Richt-schnur). A Richtschnur (which in German also is known as a Maurerschnur) is a mason’s line: a string (schnur) which is used to measure or correct (richten) out a plane for a building by the masons or bricklayers. A Richtschnur is an approximation used practically to build a house. To build a good house the masons, in general, would have to follow this Richschnur but sometimes, because of a broken ground, a good house could only be built if the Richtschnur is ignored. By substituting law (Recht) with the almost homophone Richt, Benjamin establishes the fundamental difference between mythic power (mytische Gewalt) and divine power (göttliche Gewalt). The commandment is not law but a guideline which in general would have to be followed for human beings to live a good life, as the masons in general have to follow it to build a good house. There might however be situations where it would have to be ignored. Neither is the commandment law in the sense that a judgment of an act that ignores the guideline can be derived from the commandment: “No judgment of the deed can be derived from the commandment,” Benjamin argues “and so neither the divine judgement nor the grounds for this judgment can be known in advance. Those who base a condemnation of all violent killing of one person by another are therefore mistaken” (Ibid.). This misunderstanding has to do with the general misunderstanding, argues Benjamin, that just ends can be the “ends of a possible law” (p. 247). This misunderstanding is grounded in the belief that just ends are capable of “generalization,” that it, in other words, is possible a priori to discriminate between right and wrong. This “contradicts the nature of justice,” Benjamin argues, “for ends that in one situation are just, universally acceptable, and valid are so in no other situation, no matter how similar the situations may be in other respects” (Ibid.). For this reason, no law can encapsulate justice. The only thing we have is the “educative power” (erziehriches Gewalt) of the commandment “Thou shalt not kill” which can educate us how to live a good life in the same way the masons can learn from their Richtschnur. The commandment “exists not as a criterion of judgement, but as a guideline for the actions of persons or communities who have to wrestle with it in solitude and, in exceptional cases, to take on themselves the responsibility of ignoring it” (p. 250).

you might say "hey, this morality/ethics distinction seems arbitrarily drawn, we can have transcendence without punishment or overreliance on judgment," and while I would disagree strongly for a bunch of reasons, I think that's a perfectly fine position to take. I'm laying this out because I think it's important to get where I'm coming from when I talk about "morality."

but the question for me isn't "how do we give *THE* proper guide to human behavior* or like, an internal corrective. I'm interested in how we create a world in which joyful encounters with our environment and others are more possible and widespread, to encourage human (and non-human) flourishing. if that sounds a little romantic or even a bit hard to conceptualize relative to like a codified system of rules, well, maybe it is. but it seems to me that morality (as part of different systems of domination) just creates neurotic little authoritarians.

here are a few critical summaries on pieces that have informed my perspective on this (Deleuze on Spinoza, Benjamin's "Critique of Violence," Marx's relationship with moral philosophy. I would also mention *sigh* Kierkegaard and his idea of the teleological suspension of the 'ethical', though with hesitation.)

[ncon29]

Helvetica - The Documentary

The Rise, Flatline, and Fall of the Modernist Movement's Darling Poster Child

Name: Helvetica (Die Neue Haas Grotesk) Parents: Max Miedinger and Eduard Hoffmann Nicknames: "Perfection" / "Ubiquitous" / "Air" / "Ultimate Typeface"

1950’s - post-war period - feeling of idealism

Social responsibility for designers

More democracy, clarity, rebuilding

Early experiments of High Modernist period - Swiss style

1957 - HELVETICA IS BORN !!! - rational typeface for all kinds of information to present ideas in intelligible/legible way - loud and clearly modern

Interesting that early modernism (dadaism, futurism, surrealism) was more subversive and that functionality emerged later

Would you use Helvetica in your designs?

I don't have particularly strong feelings toward it. Jonathan Hoefler says "it's like off-white paint" and many of the other designers in the documentary say it's like air. It's just there. I would use it if it matches the look that I'm going for, but I typically prefer more expressive typefaces - I'd probably manipulate the original form, at least. It's ubiquitous, versatile, and functional, sure, but why would I use it when there are so many other typefaces. Bit corporate. Bit SnoozeVille.

Like Rick Poynor put it (regarding designing with Helvetica over a period of time), “There’s a law of diminishing returns”. More exposure -> more use by designers -> more predictability -> uh oh it's dull now.

No flavour is the point but that doesn't mean I have to love it.

It's ok but why limit yourselfffff (to one type family). I guess to push your ideas as a designer. But experimenting outside that seems more fun to me. Some people favour restrictions though, so to each their own.

My view leans towards that of Erik Spiekerman (Gemini King), who says “[Type] just makes my words visible” and that “A real typeface needs rhythm, needs contrast; It comes from handwriting. That’s why I can read your handwriting, and you can read mine. And I’m sure out handwriting is miles away from Helvetica… But we can read it because there’s rhythm to it, there’s a contrast to it.” Obviously, you can't always read handwriting, but personally I'm pretty good at it and find it much more compelling than consistent, uniform typefaces. Spiekerman on letters designed to look the same: "Hello??? You know, that’s called an army. That’s not people.” This sentiment is interesting and appeals to me, because I like it when type has personality, as it's a means for social communication -- informed by people. Then again, uniformity is just another style. But, I personally like when you can tell that a human being made something with heart and intention, and if you can do that with Helvetica, then knock yourself out ig. Michael C Place expresses that though he doesn't know the fancy type terminology, he values the emotional response that type can bring and enjoys "the challenges of making Helvetica speak in a different way”. I can admire that idea: Originality with Helvetica depends on execution.

I do like how the designers in the doco describe the typeface in regard to the space between characters as opposed to the space that the characters fill. Mike Parker says “It’s not a letter that’s bent to shape; It’s a letter that lives in a powerful matrix of surrounding space”. The negative space is said to contain the characters which is an effective, formidable way to put it. Similarly, Massimo Vignelli says "typography is really white" which I find to be a refreshing perspective.

Would you use Helvetica for one context (type of work/audience) but not another?

Yes, as long as it suits the content, my vision/the client's vision. It would not be my first choice unless I was going for that neutral look, modernist style, or just maximising attention to the actual text, rather than its appearance.

Not as passionate about this topic as some designers involved in the documentary but it's fun/ny to watch them talk about it with such vigour.

____________________________________________________________

Michael Bierut: “In Helvetica. Period. Any questions? Of course not”

Wim “Gridnik” Crouwel:

“But if I see today's designers, they use all typefaces-one day one typeface, the other day the other typeface, all in favor of a certain atmosphere, I'm not... I don't like that... The meaning is in the content of the text, not in the typeface.”

Why must the meaning derived from either or be mutually exclusive ? Surely both the content and typeface can be used to amplify the message. It's about feeling and communication. Typefaces are just tools. Ricky P says type gives words "a certain colouring" which conveys a sense of a ranging intensity.

Paula Scher: "I was also morally opposed to Helvetica because I viewed the big corporations that were slathered in Helvetica as sponsors of the Vietnam War." <- Personal, moral implications.

Massimo Vignelli: thinks postmodernism is a DISEASE

Tobias Frere-Jones: Type Expression = important

“The same way that an actor that's miscast in a role will affect someone's experience of a movie or play that they're watching. They'll still follow the plot, but, you know, be less convinced or excited or affected.”

David Carson

“Don’t confuse legibility with communication.” I agree.

“If something is a very important message and it’s set in a boring, non-descript way, the message can be lost.” I neither agree nor disagree. Depends on execution.

Questions:

Why are there so many Michaels?

How was Erik's birthday?

Why do I prefer this typeface to Helvetica? It's cuter.

✋︎ ⬥︎♋︎■︎⧫︎ ⧫︎□︎ ⬧︎♏︎♏︎ ⧫︎♒︎♏︎❍︎ ❍︎♓︎⌧︎ ♋︎■︎♎︎ ❍︎♓︎■︎♑︎●︎♏︎ ♌︎♏︎♍︎♋︎◆︎⬧︎♏︎ ♓︎⧫︎ ⬥︎□︎◆︎●︎♎︎ ♌︎♏︎ ♐︎◆︎■︎■︎⍓︎ ✏︎

[didalexiabreakupwitholgayet]

goal #55 for the top goal scorer of the spanish nt, jenni hermoso! and a smooth assist from mariona.

(spain v. czech republic - april 9, 2004)

The use of copyrighted material on this blog is for non-commercial, educational purposes, and is intended to provide benefit to the public through information, critique, teaching, scholarship, or research. In this case, commentary and critique of the development of youth players. The use of copyrighted material on this blog does not in any way diminish or affect the market value of the original work. This use constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the U.S. Copyright Law.

[inposterumcumgaudio]

Thoughts about class structure in Wellington Wells?

Ooh! A challenge!

So the English love class distinctions and hierarchies and shit. They can hear each other's accents, make tons of socio-economic assumptions based on them, and decide exactly how much respect is owed.

Like most structures in Wellington Wells though, class structure is a crumbling facade built on a shifting foundation. It doesn't bode well for anyone looking for stability in their station, but it does also offer a lot of upward mobility for the more industrious in what would have been the lower classes.

Because we live in a capitalist world, we tend to think of class structure as being built on wealth and everything else follows from that. Money, however, has diminished value in Wellington Wells. If the butcher has no bacon to sell, it doesn't matter how many sovereigns you can offer him for it.

So instead it becomes those things that would follow from one's money that determines one's place in the pyramid.

Location

At face value, class does seem to be divvied up by location. If you're able to get into The Parade, you must be in the upper crust. Only the richest, most important people can get a Letter of Transit and all the fanciest businesses are in there. William Godwin certainly argues that the emerald city is hoarding all the food like fat cats while the people in The Village are eating charcoal.

But I think the requirement of the Letter of Transit is more about social utility than class, although these things can go hand in hand.

If you look at the businesses that inhabit the Parade, you'll find most of Wellington Wells' bureaucratic and civil service offices, several social organizations, as well as the bank, a law firm, and Turing Electric Security's corporate HQ. Basically all stuff that benefits from and relies on social stability. If you live or work in the Parade and thus have a standing Letter of Transit, it's not because you are wealthy necessarily. Arthur certainly wasn't rich if he was renting from Mrs. Hudson.

No, if you're allowed to come and go as you please (letter in hand, of course) it's because you've been determined to not be a threat to the status quo. It's like that Upton Sinclair quote. "It is difficult to get a man to understand something, when his salary depends on his not understanding it." The people in the Parade are especially motivated not to see any problems and to insist that everything is fine, even though they are much more likely to be exposed to the realities here. They are trusted to do this. Indeed, the Department of Archives, Printing, and Recycling and the Sanitation and Book Disposal offices require employees possessed of great strength for cognitive dissonance in order to protect the rest of the village who might not.

Being this sort of person certainly does help one along the path to upward mobility. Most of the best paying jobs are located in the Parade so getting in is the first step. But it's only one of many variables in the class status equation.

Home Ownership

Like most things in Wellington Wells, housing is in short supply. As more buildings fall into disrepair, more and more people are forced to shack up in the ones that remain which is why most homes in the Village are populated by seemingly unrelated people and many further are even sharing beds. This is only exacerbated by people being forced to abandon their family homes in the Garden District (and only gently eased by others having to return there after becoming Downers).

But there are those who own homes all to themselves. Sally Boyle notably has her own home (but is demonstrably broke when we play as her), Nick Lightbearer has a house to himself, Gemma Olsen and Dr. Faraday do as well, Dr. Verloc is said to have inherited his from his uncle. Victoria Byng has an actual fucking mansion to herself. Both Lawrence brothers owned homes and indeed the Colonel's daughters are quite antsy to inherit.

Inheriting is the only realistic way to obtain real estate in Wellington Wells anymore, as sales are likely few and far between unless you're speculatively investing in neighborhoods that are undergoing gentrification "beautification". As for everyone else, they're all waiting for Mrs. Chaney's house to hit the market and be sold for an obscene ransom, likely to be turned into another rental for six or more Wellies to share. Or if those six Wellies pool their funds and manage to beat out the other offers, they could form a co-op. Gotta be optimistic!

To that end, there are two notable examples of this and I think they are very different responses to housing scarcity with similar outcomes: Thomasina House and The Hippocratic Club.

Thomasina House is inhabited by Criers. Though not expressly stated in the game, many Criers are married to men serving in the Victory Memorial Camp and have been since the war. (Soliders have lines mentioning their wives and there was a cut quest where you could spy on a soldier's wife in the Village for him.) Soldiers do collect a reliable paycheck, so presumably most Criers are being supported that way. Otherwise (or in addition) some have jobs themselves (Mrs. Pankhurst's sewing shop, Madame Wanda's Reform Club). While I don't think any Criers are what we'd call rich, I don't think many of them are poor either. None of the Criers in Thomasina House speak of any work, so we can assume they're comfortably retired.

So it begs the question why a group of them would choose to live together if they could afford to live alone.

While living communally like this is cost effective, I would bet that for many of them, it's just the community and security of living with other women of their same age. When walking around Thomasina House, one does not hear of any arguments or difficulties living with one another. Additionally, once (if) one's children have moved out of the house, a home large enough to house them is now too much work to maintain. Maybe even you let the kids have the house to give them a leg up. Moving to the home for ladies of a certain age is basically the Wellington Wells version of boomers selling their McMansions, downsizing to a smaller and less expensive home, and living off the profit.

Contrast this to the Hippo Club, where Doctors live.

I think the Hippo Club is the opposite situation happening: men who would have expected to be able to secure homes for themselves with the money their education should have brought them cannot. It's not that they aren't well compensated; I'm sure Doctors still make a fine living. It's just that there are no homes for them to buy. The Doctors who live at the Hippo Club got in the game too late.

Imagine putting all that effort into your studies, expecting to make your mom proud, and yet here you are, in your 40's beyond, living with roommates who won't do their share of the chores and are constantly fucking with you.

It's no wonder Sam is fed up and Dr. Hughes won't even let anyone else on his floor.

The Hippo Club is essentially a frat house. I would suspect the house is actually owned by Wellington Health Institute so its inhabitants feel no pride in or ownership over it. They are notably immature. They pull pranks on each other, vandalize the premises, they've no discipline for keeping the place tidy, and they have interpersonal quarrels. That they do not get along suggests that some of them at least only live there because they have to.

And it makes sense that there's a sense of arrested development there. If society does not fulfill its end of the bargain and give them the means to advance in their lives, then they will happily - defiantly - stay at their current one!

There is one sure way to know where someone is on the class scale though: do they have a maid?

Victoria has a live-in maid. We never meet her, but she's enough of a fixture that the Constables expect her to make them a sandwich every day.

Nick also had a maid, although his probably cleaned other people's homes as well, if she can afford to quit.

Although there are outliers that should not be counted:

Keeping Up with the Burne-Joneses

This one is tricky because as in real life, one can affect the look of wealth without actually being wealthy. Especially in a world where there isn't a lot you can buy to be conspicuous about it. Compliment machines, custom happy face masks, designer drugs. Coffee beans without quotation marks and butter to make a cake for an office party perhaps.

I'd say if you've got a unique outfit in the game, you're probably achieving this one. Victoria, Sally, and Nick all have outfits that where made only for them.

I think the most conspicuous consumption in the game has to be Sally's pregnancy dress.

This dovetails with another opinion I have, that Davey Hackney designed Wellington Wells' mod fashion not just around the idea of optimistic modernity, but also to use less fabric because - again - limited supply of material. The mod look requires even less than war time rationed 40's styles; it was merely the trick of convincing the people of the new aesthetic (in real life, the mod style was a backlash to the 50's New Look and its yards upon yards of fabric but because England lost the war here, there's never a New Look to rebel against).

That a girl can now buy a bright new dress in a simple cut made of no more than three yards of fabric keeps the economy moving and the morale high. Davey Hackney is doing his patriotic duty. There's a reason his atelier is in the Parade.

But Sally's pregnancy dress flies in the face of that. So much so that I don't think this was trendy at all. It might even have never been available for anyone else to buy.

I like to think Sally pitched this to Davey in this way: yes, you're going to make a really weird - "outrageous" and kinda ugly if we're being honest - dress and no one in their right mind will want to buy it. But that's okay because it will cost so much that they wouldn't be able to afford it even if they were mad enough to want it. And Davey went for it because while he does love to make money, I'm sure, he also loves exclusivity. What is even the point of being rich and fabulous if the prole hovel is filled with lookalikes wearing Mrs. Pankhurst's admittedly good knock-offs? But this? Mrs. Pankhurst cannot afford to make this. And frankly, she wouldn't understand it at all. This? This is a statement!

But Sally is just the model here. Yes, she's got this one-of-a-kind dress made of an offensive amount of fabric in this context, but she probably didn't pay for it either. It's another favor. Sally is actually just the expression of Davey's conspicuous consumption!

Money, Power, Women

In America, first you get the money, then you get the power, then you get the women. At least in 80's Miami. In 60's Wellington Wells? Ehhhhh.

General Byng probably has some generational wealth going for him that he and Victoria are benefiting from. Seems unlikely Victoria could have secured a house that big unless her father bought it years ago. They clearly have money and they appear to have power.

But do they actually?

As we come to learn in Victoria's DLC, she's not really that powerful at all. She organizes social events and makes very important decisions and about very important things. She's in charge of a relatively important document management department, but that's still just middle management. You'd almost get the impression that she's been afforded a lot of latitude as General Byng's daughter and now everyone is just giving her "big" jobs to let her feel important.

General Byng, on the other hand, would seem to have actual power. The constabulary is under his thumb and even Dr. Verloc's Doctors are cautious about overstepping his bounds... except he readily admits that his powers are limited by the Executive Committee, who has cast him out to the Victory Memorial Camp.

But as we find out in Ollie's act, the Executive Committee aren't exactly a force to be reckoned with either. (And as far as class goes, we have no way to know but they look like Just Some Guys).

Not a lot of places where the organizational chart is a fucking circle. And I would say only half of these people come from means. Johnny Bolton was probably compensated fairly for his service (gotta head off the M in MICE, after all), but apparently he needed a side hustle if he was running a bookstore too. Chief Constable Peters probably isn't diving into his Scrooge McDuck vault of sovereigns after a long day of patrolling the bridge. Nor is Penelope Snug, even if she's actually in charge of all infrastructure and not just motilene.

Haves and Have-Nots

There is only one real solid class distinction in Wellington Wells: Wellies and Wastrels.

Even here though, there's nuance. It's not so easy to say that the worst Wellie life is better than the best Wastrel life.

For one thing, I think there are some Wastrels who chose the life, rather than being forced into it. Ollie obviously did this, but I also think Eric Liddell chose the Garden District intentionally since running is forbidden in the Village. I also think Nigel Lawson's a good candidate for this narrative, someone who could return to the Village but chooses not to.

By contrast, the suicide party in Victoria's DLC had histoplasma mushrooms. Wherever would Wellies have gotten those unless they'd tried their luck in the Garden District before deciding to end it all?

The thing about Wastrels though is that usually in a class structure, you need people on the bottom in order to have someone for the upper classes to exploit and build their wealth on the backs of. Wastrels are not being exploited though; they've been abandoned, exiled. Downers serve no purpose in Village society and so they've been cast out entirely.

If there was a way to make money off Downers, aside from selling them Sunshine, I'm sure some enterprising individual would have thought of it.

Maybe it's just that money has a finite upper limit on how much happiness it can buy you when happiness is also a choice you're free to make on any street corner and there's little else for sale.

[dailyanarchistposts]

Chapter VII. Fifth Period. — Police, Or Taxation.

1. — Synthetic idea of the tax. — Point of departure and development of this idea.

In order to render that which is to follow more intelligible, I will explain, inverting, as it were, the method which we have followed hitherto, the superior theory of the tax; then I will give its genesis; finally I will show the contradiction and results. The synthetic idea of the tax, as well as its original conception, would furnish material for the most extensive developments. I shall confine myself to a simple announcement of the propositions, with a summary indication of the proofs.

The tax, in its essence and positive destiny, is the form of distribution among that species of functionaries which Adam Smith has designated by the word unproductive, although he admits as much as any one the utility and even the necessity of their labor in society. By this adjective, unproductive, Adam Smith, whose genius dimly foresaw everything and left us to do everything, meant that the product of these laborers is negative, which is a very different thing from null, and that consequently distribution so far as they are concerned follows a method other than exchange.

Let us consider, in fact, what takes place, from the point of view of distribution, in the four great divisions of collective labor, — extraction, [21] manufactures, commerce, agriculture. Each producer brings to market a real product whose quantity can be measured, whose quality can be estimated, whose price can be debated, and, finally, whose value can be discounted, either in other services or merchandise, or else in money. In all these industries distribution, therefore, is nothing but the mutual exchange of products according to the law of proportionality of values.

Nothing like this takes place with the functionaries called public. These obtain their right to subsistence, not by the production of real utilities, but by the very state of unproductivity in which, by no fault of their own, they are kept. For them the law of proportionality is inverted: while social wealth is formed and increased in the direct ratio of the quantity, variety, and proportion of the effective products furnished by the four great industrial categories, the development of this same wealth, the perfecting of social order, suppose, on the contrary, so far as the personnel of police is concerned, a progressive and indefinite reduction. State functionaries, therefore, are very truly unproductive. On this point J. B. Say agreed with A. Smith, and all that he has written on this subject in correction of his master, and which has been stupidly included among his titles to glory, arises entirely, it is easy to see, from a misunderstanding. In a word, the wages of the government’s employees constitute a social deficit; they must be carried to the account of losses, which it must be the object of industrial organization to continually diminish: in this view what other adjective could be used to describe the men of power than that of Adam Smith?

Here, then, is a category of services which, furnishing no real products, cannot be rewarded in the ordinary way; services which do not fall under the law of exchange, which cannot become the object of private speculation, competition, joint-stock association, or any sort of commerce, but which, theoretically regarded as performed gratuitously by all, but entrusted, by virtue of the law of division of labor, to a small number of special men who devote themselves exclusively to them, must consequently be paid for. History confirms this general datum. The human mind, which tries all solutions of every problem, has tried accordingly to submit public functions to exchange; for a long time French magistrates, like notaries, etc., lived solely by their fees. But experience has proved that this method of distribution applied to unproductive laborers was too expensive and subject to too many disadvantages, and it became necessary to abandon it.

The organization of the unproductive services contributes to the general welfare in several ways: first, by relieving producers of public cares, in which all must participate, and to which, consequently, all are more or less slaves; secondly, by establishing in society an artificial centralization, the image and prelude of the future solidarity of industries; and, finally, by furnishing a first attempt at balance and discipline.

So we admit, with J. B. Say, the usefulness of magistrates and the other agents of public authority; but we hold that this usefulness is wholly negative, and we insist, therefore, on describing these functionaries by the adjective unproductive which A. Smith applied to them, not to bring them into discredit, but because they really cannot be classed in the category of producers. “Taxation,” very well says an economist of Say’s school, M. J. Garnier, — “taxation is a privation which we should try to reduce to the furthest point of compatibility with the needs of society.” If the writer whom I quote has reflected upon the meaning of his words, he has seen that the word privation which he uses is synonymous with non-production, and that consequently those for whose benefit taxes are collected are very truly unproductive laborers.

I insist upon this definition, which seems to me the less questionable from the fact that, however much they may dispute over the word, all agree upon the thing, because it contains the germ of the greatest revolution yet to be accomplished in the world, — I mean the subordination of the unproductive functions to the productive functions, in a word, the effective submission, always asked and never obtained, of authority to the citizens.

It is a consequence of the development of the economical contradictions that order in society first shows itself inverted; that that which should be above is placed below, that which should be in relief seems sunken, and that which should receive the light is thrown into the shadow. Thus power, which, in its essence, is, like capital, the auxiliary and subordinate of labor, becomes, through the antagonism of society, the spy, judge, and tyrant of the productive functions; power, whose original inferiority lays upon it the duty of obedience, is prince and sovereign.

In all ages the laboring classes have pursued against the office-holding class the solution of this antinomy, of which economic science alone can give the key. The oscillations — that is, the political agitations which result from this struggle of labor against power — now lead to a depression of the central force, which compromises the very existence of society; now, exaggerating this same force beyond measure, give birth to despotism. Then, the privileges of command, the infinite joy which it gives to ambition and pride, making the unproductive functions an object of universal lust, a new leaven of discord penetrates society, which, divided already in one direction into capitalists and wage-workers, and in another into producers and non-producers, is again divided as regards power into monarchists and democrats. The conflicts between royalty and the republic would furnish us most marvellous and interesting material for our episodes. The confines of this work do not permit us so long an excursion; and after having pointed out this new branch in the vast network of human aberrations, we shall confine ourselves exclusively, in dealing with taxation, to the economic question.

Such, then, in succinctest statement, is the synthetic theory of the tax, — that is, if I may venture to use the familiar comparison, of this fifth wheel of the coach of humanity, which makes so much noise, and which, in governmental parlance, is styled the State. The State, the police, or their means of existence, the tax, is, I repeat, the official name of the class designated in political economy as nonproducers, — in short, as the domestics of society.

But public reason does not attain at a single bound this simple idea, which for centuries had to remain in the state of a transcendental conception. Before civilization can mount to such a height, it must pass through frightful tempests and innumerable revolutions, in each of which, one might say, it renews its strength in a bath of blood. And when at last production, represented by capital, seems on the point of thoroughly subordinating the unproductive organ, the State, then society rises in indignation, labor weeps at the prospect of its immediate freedom, democracy shudders at the abasement of power, justice cries out as if scandalized, and all the oracles of the departing gods exclaim with terror that the abomination of desolation is in the holy places and that the end of the world has come. So true is it that humanity never desires what it seeks, and that the slightest progress cannot be realized without spreading panic among the peoples.

What, then, in this evolution, is the point of departure of society, and by what circuitous route does it reach political reform, — that is, economy in its expenditures, equality in the assessment of its taxes, and the subordination of power to industry? That is what we are about to state in a few words, reserving developments for the sequel.

The original idea of the tax is that of REDEMPTION.

As, by the law of Moses, each first-born was supposed to belong to Jehovah, and had to be redeemed by an offering, so the tax everywhere presents itself in the form of a tithe or royal prerogative by which the proprietor annually redeems from the sovereign the profit of exploitation which he is supposed to hold only by his pleasure. This theory of the tax, moreover, is but one of the special articles of what is called the social contract.

Ancients and moderns all agree, in terms more or less explicit, in regarding the juridical status of societies as a reaction of weakness against strength. This idea is uppermost in all the works of Plato, notably in the “Gorgias,” where he maintains, with more subtlety than logic, the cause of the laws against that of violence, — that is, legislative absolutism against aristocratic and military absolutism. In this knotty dispute, in which the weight of evidence is equal on both sides, Plato simply expresses the sentiment of entire antiquity. Long before him, Moses, in making a distribution of lands, declaring patrimony inalienable, and ordering a general and uncompensated cancellation of all mortgages every fiftieth year, had opposed a barrier to the invasions of force. The whole Bible is a hymn to JUSTICE, — that is, in the Hebrew style, to charity, to kindness to the weak on the part of the strong, to voluntary renunciation of the privilege of power. Solon, beginning his legislative mission by a general abolition of debts, and creating rights and reserves, — that is, barriers to prevent their return, — was no less reactionary. Lycurgus went farther; he forbade individual possession, and tried to absorb the man in the State, annihilating liberty the better to preserve equilibrium. Hobbes, deriving, and with great reason, legislation from the state of war, arrived by another road at the establishment of equality upon an exception, — despotism. His book, so much calumniated, is only a development of this famous antithesis. The charter of 1830, consecrating the insurrection made in ’89 by the plebeians against the nobility, and decreeing the abstract equality of persons before the law, in spite of the real inequality of powers and talents which is the veritable basis of the social system now in force, is also but a protest of society in favor of the poor against the rich, of the small against the great. All the laws of the human race regarding sale, purchase, hire, property, loans, mortgages, prescription, inheritance, donation, wills, wives’ dowries, minority, guardianship, etc., etc., are real barriers erected by judicial absolutism against the absolutism of force. Respect for contracts, fidelity to promises, the religion of the oath, are fictions, osselets, [22] as the famous Lysander aptly said, with which society deceives the strong and brings them under the yoke.

The tax belongs to that great family of preventive, coercive, repressive, and vindictive institutions which A. Smith designated by the generic term police, and which is, as I have said, in its original conception, only the reaction of weakness against strength. This follows, independently of abundant historical testimony which we will put aside to confine ourselves exclusively to economic proof, from the distinction naturally arising between taxes.

All taxes are divisible into two great categories: (1) taxes of assessment, or of privilege: these are the oldest taxes; (2) taxes of consumption, or of quotité, [23] whose tendency is, by absorbing the former, to make public burdens weigh equally upon all.

The first sort of taxes — including in France the tax on land, the tax on doors and windows, the poll-tax, the tax on personal property, the tax on tenants, license-fees, the tax on transfers of property, the tax on officials’ fees, road-taxes, and brevets — is the share which the sovereign reserves for himself out of all the monopolies which he concedes or tolerates; it is, as we have said, the indemnity of the poor, the permit granted to property. Such was the form and spirit of the tax in all the old monarchies: feudalism was its beau ideal. Under that regime the tax was only a tribute paid by the holder to the universal proprietor or sleeping-partner (commanditaire), the king.

When later, by the development of public right, royalty, the patriarchal form of sovereignty, begins to get impregnated by the democratic spirit, the tax becomes a quota which each voter owes to the COMMONWEALTH, and which, instead of falling into the hand of the prince, is received into the State treasury. In this evolution the principle of the tax remains intact; as yet there is no transformation of the institution; the real sovereign simply succeeds the figurative sovereign. Whether the tax enters into the peculium of the prince or serves to liquidate a common debt, it is in either case only a claim of society against privilege; otherwise, it is impossible to say why the tax is levied in the ratio of fortunes.

Let all contribute to the public expenses: nothing more just. But why should the rich pay more than the poor? That is just, they say, because they possess more. I confess that such justice is beyond my comprehension.... One of two things is true: either the proportional tax guarantees a privilege to the larger tax-payers, or else it is a wrong. Because, if property is a natural right, as the Declaration of ’93 declares, all that belongs to me by virtue of this right is as sacred as my person; it is my blood, my life, myself: whoever touches it offends the apple of my eye. My income of one hundred thousand francs is as inviolable a the grisette’s daily wage of seventy-five centimes; her attic is no more sacred than my suite of apartments. The tax is not levied in proportion to physical strength, size, or skill: no more should it be levied in proportion to property. — What is Property: Chapter II.

These observations are the more just because the principle which it was their purpose to oppose to that of proportional assessment has had its period of application. The proportional tax is much later in history than liege-homage, which consisted in a simple officious demonstration without real payment.

The second sort of taxes includes in general all those designated, by a sort of antiphrasis, by the term indirect, such as taxes on liquor, salt, and tobacco, customs duties, and, in short, all the taxes which DIRECTLY affect the only thing which should be taxed, — product. The principle of this tax, whose name is an actual misnomer, is unquestionably better founded in theory and more equitable in tendency than the preceding: accordingly, in spite of the opinion of the mass, always deceived as to that which serves it as well as to that which is prejudicial to it, I do not hesitate to say that this tax is the only normal one, barring its assessment and collection, with which it is not my purpose now to deal.

For, if it is true, as we have just explained, that the real nature of the tax is to pay, according to a particular form of wages, for certain services which elude the usual form of exchange, it follows that all producers, enjoying these services equally as far as personal use is concerned, should contribute to their payment in equal portions. The share for each, therefore, would be a fraction of his exchangeable product, or, in other words, an amount taken from the values delivered by him for purposes of consumption. But, under the monopoly system, and with collection upon land, the treasury strikes the product before it has entered into exchange, even before it is produced, — a circumstance which results in throwing back the amount of the tax into the cost of production, and consequently puts the burden upon the consumer and lifts it from monopoly.

Whatever the significance of the tax of assessment or the tax of quotité, one thing is sure, and this is the thing which it is especially important for us to know, — namely, that, in making the tax proportional, it was the intention of the sovereign to make citizens contribute to the public expenses, no longer, according to the old feudal principle, by means of a poll-tax, which would involve the idea of an assessment figured in the ratio of the number of persons taxed, and not in the ratio of their possessions, but so much per franc of capital, which supposes that capital has its source in an authority superior to the capitalists. Everybody, spontaneously and with one accord, considers such an assessment just; everybody, therefore, spontaneously and with one accord, looks upon the tax as a resumption on the part of society, a sort of redemption exacted from monopoly. This is especially striking in England, where, by a special law, the proprietors of the soil and the manufacturers pay, in proportion to their incomes, a tax of forty million dollars, which is called the poor-rate.

In short, the practical and avowed object of the tax is to effect upon the rich, for the benefit of the people, a proportional resumption of their capital.

Now, analysis and the facts demonstrate:

That the tax of assessment, the tax upon monopoly, instead of being paid by those who possess, is paid almost entirely by those who do not possess;

That the tax of quotité, separating the producer from the consumer, falls solely upon the latter, thereby taking from the capitalist no more than he would have to pay if fortunes were absolutely equal;

Finally, that the army, the courts, the police, the schools, the hospitals, the almshouses, the houses of refuge and correction, public functions, religion itself, all that society creates for the protection, emancipation, and relief of the proletaire, paid for in the first place and sustained by the proletaire, is then turned against the proletaire or wasted as far as he is concerned; so that the proletariat, which at first labored only for the class that devours it, — that of the capitalists, — must labor also for the class that flogs it, — that of the nonproducers.

These facts are henceforth so well known, and the economists — I owe them this justice — have shown them so clearly, that I shall abstain from correcting their demonstrations, which, for the rest, are no longer contradicted by anybody. What I propose to bring to light, and what the economists do not seem to have sufficiently understood, is that the condition in which the laborer is placed by this new phase of social economy is susceptible of no amelioration; that, unless industrial organization, and therefore political reform, should bring about an equality of fortunes, evil is inherent in police institutions as in the idea of charity which gave them birth; in short, that the STATE, whatever form it affects, aristocratic or theocratic, monarchical or republican, until it shall have become the obedient and submissive organ of a society of equals, will be for the people an inevitable hell, — I had almost said a deserved damnation.