Month: April 2017

Ancient Greek made a distinction between thieves and robbers: kleptēs vs lēistēs or harpax. Both kleptēs and lēistēs are used in the New Testament; the men crucified with Jesus were lēistai.

The Modern Greek vernacular had lost the word lēistēs, and had kept the word kleptēs (as kleftis) to refer to both thieves and robbers.

Brigands are robbers are thieves. Brigands were also celebrated in folksong as indomitable rebels, and formed the backbone of the Greek War of Independence. So brigands, as Klephts, were much feted in the newly independent Greece:

Klephts (Greek κλέφτης, kléftis, pl. κλέφτες, kléftes, which means “thief” and perhaps originally meant just “brigand”) were highwaymen turned self-appointed armatoloi, anti-Ottoman insurgents, and warlike mountain-folk who lived in the countryside when Greece was a part of the Ottoman Empire. They were the descendants of Greeks who retreated into the mountains during the 15th century in order to avoid Ottoman rule. They carried on a continuous war against Ottoman rule and remained active as brigands until the 19th century.

The catch is that Klephts were really just brigands. As folk songs make clear, they would rob rich Christian and rich Muslim alike. They fought the good fight during the War of Independence—and after the War of Independence, they went back to robbing the citizens of the new Greek State. Which was more than a little embarrassing if the new Greek State is using them as part of its foundation story.

The Greek State had a means to deal with this embarrassment: the introduction of Puristic Greek, as a move back towards Classical Greek. The indomitable heroes of the revolution could go on being called klephts. The current scoundrels holding up Greek nationals in mountain passes may well have been the exact same people; but they were not going to be called the same heroic name. They were listis (lēistēs): the ancient and Biblical word was brought back, to castigate them. (Those folk songs featuring the brigands robbing Christians were judiciously ignored, too.)

As a result, Modern Greek now has a word for robber, listis, a word for thief, kleftis, and a cognitive dissonance about the fact that kleftis is also a heroic indomitable hero type.

Now, I’m been led astray from a romantic notion of Turkmenistan as the homeland of Turkdom, and from the religious content of the video, which is clearly triggering some sort of heightened rhetorical register.

But this sounded like… a hyperauthentic Turkish. A Turkish that ululates, proudly, what it is. Stern and guttural, with no mumbling.

I don’t wear glasses much any more; just for driving or concerts, really, and I don’t do much of either. In fact, I had to go back one and a half years to find any photos of me with glasses at all.

So,

That one should take life lessons from an animated fictional character available as merchandise.

As only one example of this, see:

Disney: Say No to the Merida Makeover, Keep Our Hero Brave!

In an interview with Pixar Portal, “Brave” writer and co-director Brenda Chapman stated, “Because of marketing, little girls gravitate toward princess products, so my goal was to offer up a different kind of princess — a stronger princess that both mothers and daughters could relate to, so mothers wouldn’t be pulling their hair out when their little girls were trying to dress or act like this princess. Instead they’d be like, ‘Yeah, you go girl!’”

I don’t salute a world where Merida subverts Barbie, only to be Barbified herself. I can’t salute a world where you need to look to a Merida doll to begin with.

Reading English is just flowing water to me. The information just snarfs up.

Reading Modern Greek, I’m hyper-aware of stylistic differences; every concession to Ancient Greek or opening up to dialect was a political act up until the 70s, and I learned my Greek in the aftermath of that. Journalistic rigid syntax dismays me; I can rejoice with good choice of words, to the point of forgetting what the prose is talking about. That can happen in English, but the threshold is far higher.

Reading Ancient Greek, which I’m really not comfortable with, is assembling a puzzle. With a sledgehammer. I know what the bits mean, although there’s a fair bit of running to the dictionary; I find it very hard to put the bits together.

Reading French, and reading German, is glimpsing a coastline through a fog. My understanding is foggy, but good enough that I can skim—especially if it’s scholarly writing, where the vocabulary is more familiar.

Reading Esperanto is surprisingly smooth; there’s less texture and shoals to get in the way. My eyebrow still arches if I see a stylistic choice I don’t like.

There is widespread confusion on this one.

There are three iterations of the comment feature:

• Original
• Featured/Other: Featured Comments by Kelvin Ho on Quora Product Updates
• Recommended/All: More Visibility for High-Quality Comments by Diana Gerr on Quora Product Updates

Different people have had different versions of the feature rolled out at different times. Right now (weekend of 22 April 2017), some people are being moved from Featured to Recommended, and some other people (including me) are being moved from Recommended back to Original.

Which makes me conclude that Featured comments are being removed, but that Recommended comments aren’t: the move back to Original is a temporary glitch (though one I am ecstatic about).

How do I feel?

• Featured and Recommended were overengineering the problem of how to manage adverse comments, and the extra click is moderately annoying.
• I don’t have a whole lot of adverse comments to scroll through. But I don’t trust Quora to identify and sequester adverse comments; there have been a lot of innocuous and positive comments sequestered.
• In response to users complaining that Featured was promoting anything they’d upvote, Quora decided to recommend comments ignoring what the user upvoted. (The criterion appears to be somehow tied up with Top Writer status or being followed by the user.)
• So users asking for more control over what gets promoted ended up with less.
• The lesson being: do not give Quora feedback.
• Clearly opinion is split on whether three-tier comments (promoted, not-promoted, collapsed) was a good thing. I think it was not a good thing: I much prefer eyeballing through a single list of comments.

As a complement to Dimitra Triantafyllidou’s answer and Niko Vasileas’ answer:

There was an undercurrent of resentment of the ancients and their pagan wisdom, but it remained an undercurrent.

There’s the renowned hymn on the Pentecost by Romanos the Melodist, dismissing ancient learning with puns on the pagan scholars—and alas, a favourite of the Greek nationalist blogosphere:

Οὐκοῦν εδόθη αὐτοῖς πάντων περιγενέσθαι
δι’ ὧν λαλοῦσι γλωσσῶν;
καὶ τί φιλονεικοῦσιν οἱ ἔξω ληροῦντες;
τί φυσῶσι καὶ βαμβεύουσιν οἱ Ἕλληνες;
Τί φαντάζονται πρὸς Ἄρατον τὸν τρισκατάρατον;
Τί πλανῶνται πρὸς Πλάτωνα;
Τί Δημοσθένην στέργουσι τὸν ἀσθενῆ;
Τί μὴ ὁρῶσιν Ὅμηρον ὄνειρον ἀργόν;
Τί Πυθαγόραν θρυλλοῦσι τὸν δικαίως φιμωθέντα;
Τί δὲ καὶ μὴ τρέχουσι και σέβουσιν οἷς ἐνεφανίσθη
τὸ Πανάγιον Πνεῦμα; (On the Pentecost XVII)

Was it not granted to them [the apostles] to be superior, through the languages they spoke in? And what are the fools outside arguing about? What are the Hellenes [Pagans] bloviating and blabbing about? Why does their fancy go to Aratus the accursed [triskataraton]? Why are they deceived [planōntai] to follow Plato? Why do they care about Demosthenes the weakling [asthenē]? Why don’t they see that Homer is an idle dream [oneiron]? Why do they keep going on about Pythagoras, who was justly muzzled? Why won’t they run and pay respect to those to whom the Most Holy Spirit appeared?”

The fact that Romanos was Syrian is not relevant; so was Lucian. The fact that Romanos was writing in the 7th century is relevant: there were still pagans in the Empire, and Christianity was still trying to assert itself.

This was not the elite response to antiquity: the elite response, as Dimitra said, was to embrace antiquity, and the Cappadocian Fathers, Basil of Caesarea and Gregory of Nazianzus, pioneered the reconciliation of Christian and Pagan learning in the 4th century. But Romanos was not part of the elite.

I’ve elsewhere spoken of how Modern Greek peasants were in distant if suspicious awe of the ruins around them: Nick Nicholas’ answer to How do Greeks feel about references to Ancient Greece?

The unlettered peasants 300 years ago had a much more straightforward relationship with the Hellenes: they were this race of pagan giants, the folk who built all them ruins; and they died out because they fell over, and couldn’t get back up…

The Parastaseis syntomoi chronikai, a 9th century description of the sights of Constantinople, shows a similar confused apprehension of the highlights of the Ancient World that Constantinople was strewn with: little-understood receptacles of magic and fear. Like Romans, the commoners of Constantinople were ambivalent about their past.

And of course, there was the ongoing feeling of inferiority towards the ancients, memorably expressed by Theodore Metochites: Nick Nicholas’ answer to Do many modern Greeks feel a sense of failure or perhaps inferiority when compared with their ancient Greek ancestors? The ancients have not left us anything to say, he laments—in the introduction to an 800-page collection of essays.

To add to Scott Welch’s answer and Loretta B DeLoggio’s answer.

Not only do new Quorans not find out about Quora policies when they join; old Quorans don’t find out about Quora policy changes. Several Quora users a couple of months ago complained about a Quora insider (Bodnick I think) using an infographic in an answer. Quora policy used to be that you could not use a third party infographic, and insistence on doing so got Xu Beixi a six month edit block.

Quora’s answer to What is Quora’s policy on adding images and videos to answers?

Why no, infographics are not mentioned in the current policy. That aspect of the policy got quietly rescinded a few months ago, in time for Bodnick not to be in violation.

Quora using the question and answer format to publish its own policies was criticised at the start of Quora, and the criticism is right. With no use of blogs or even answer wikis to publish policy, users have no easy way to stay up to date.

Did Quora just get rid of featured comments? has been up for a week, and the three users who have answered it to date haven’t had featured/recommended comments for a week. To their relief.

So… which is the bug, and which the feature? That I don’t have featured comments? Or that John Gragson still does? (Quora’s ML comment ‘featuring’ system is not cool.)

Note also that there’s three iterations of the feature (or bug): Original Comments, Featured/Other, and Recommended/All. If Susan Bertolino and John have just been moved from Featured/Other to Recommended/All, then I shouldn’t be optimistic…

Not a philosopher by any stretch, but if I can decipher my Googlings of Heidegger’s interpretations of Descartes correctly:

The res corporea “the bodily substance” is defined in opposition to the res cogitans “the thinking substance”. Applied to people, it is the human body as opposed to the mind. The defining attribute of the res corporea is its extensio: the fact that it has physical dimensions, and thus, physical existence—something it shares with all physically existing things, but not with the mind, the soul, or God.

So the res corporea “human bodies” are a subset of all res extensa “things that have physical dimensions”. Descartes uses res corporea and res extensa interchangeably, since he is defining mind vs body. Heidegger uses res extensa separately from res corporea, as he’s defining not just mind vs body, but the physical world (which consists of more than just human bodies).