Help A Gal And Her Cat Out, Oh 9 Followers Of Mine

mysteries 🌜 happy autumn equinox!

*forms an emotional bond with the cool stick I found on a hike*

Good stuff.

You're not going to believe what I'm about to tell you - The Oatmeal

This is a comic about the backfire effect.

Read it.

Curious if this could work mechanically- could the shield be altered to only allow first silver in? This would better keep the civvies out once the bubble went down and maybe weaken the silver by causing it to shed some flesh. I think Duane did something similar way back in ch. 9 with Boo’s first brass, too.

Nay. Darkest says in the first panel that the hub can't analyze the First Silver. It's grown too massive and is rendering the khert unstable. At this point the best the hub can do is what it's been doing, and that's a complete but computationally simple Contour blockade.

Foooortunately, while the Queen's camp is ignorant to their presence, we should not ourselves forget that Duane Adelier and his Peaceguard keepers are not very far off. And they ain't no slumps.

Vliegeng air raid is on its way too though... wouldn't it be funny if...

Everyone's gonna die! D:

Ironic, isn't it, feeding these bird-lover's tongues to the crows.

Well now you and Anon have me rereading Ch14 and I've noticed that... Lemuel is much kinder than Duane! Sometimes it feels like Duane is mostly kind when it's convenient, whereas Lemuel looks out for others even outside of his immediate sphere. Heck, just one example: Duane heard how Lem had to strangle someone to death and... didn't even blink twice! I know they're at war, but that seemed so cold. I don't know! tl;dr They're great characters that make me think :)

It’s an interesting observation! I think that Lemuel and Duane are both very kind, but they are also pretty masculine. And at the risk of perpetuating stereotypes, it doesn’t seem that masculinity generally allows a man to easily give voice to his concerns and emotions. So Duane wouldn’t hear that Lemuel had to strangle a foeman to desperately save himself, and then turn around to Lem and ask if he was doing okay. He wouldn’t even do it in private. Likewise Lemuel wouldn’t ask Duane how he was doing after his travails at the Academy and his scary stint in Fachlyne. They just weren’t raised to talk to each other that way. Blame it on them mostly not having a mother, or on their grandpa being a hardass or on Alderode generally expecting men to be so emotionally opaque - but it’s not how these boys communicate with each other

But it doesn’t mean they don’t love each other or don’t do kindnesses for one another. Duane worked very hard to get himself transferred to the same Order as Lemuel. Duane’s very presence is in fact a great show of concern for his brother’s welfare. Seeking him out to fight alongside him in that first battle in ch14 was an act of kindness and concern. After the vliegeng falls from the sky, Lemuel goes into the chapel with Duane to be with him because he knew how nervous the whole thing had made him. The Adeliers may not *say* the right things to each other, but they are *there* for each other.

There were some other more subtle relationship dynamics at play in that chapter as well. In a sense, Lemuel’s ability to show concern for others was a privilege he could afford because he wasn’t an officer. Duane was, and didn’t feel he could show too much compassion because that’s a vulnerability. His charges would respect him less and have less confidence in their own roles if he wasn’t always a paragon of authority and strength to them. So he was always very concerned with their physical welfare, but showing concern for their emotional welfare was off the table.

(you see this learned pattern perfectly repeat fifteen years later with him and Sette)

You also see the brick wall between them in chapter 7 after their stickfight. Duane nudges a brick out of it and invites Lemuel to tell him why he’s been acting weird, but Lemuel does not budge. And Duane does not insist. Just like he never followed up with him in the army. Lemuel breaks down and bawls in his arms one night and Duane looks totally lost, defaulting back to how he would comfort him when he was a little boy. Lemuel holds on to his asploded comrade’s tooth and Duane just yells at him to burn it. Lemuel hacks up a giant boar in the wake of another comrade’s death and Duane continues on with his duties. Lemuel sets a cart of war prisoners on fire and Duane decides not to ever think about it again for fifteen years.

No, I don’t think the issue is one of a lack of kindness. It’s not knowing how to express his (frankly quite severe) concern for his brother in a socially acceptable way. Duane would have done anything for Lemuel, would have died for him happily, but he didn’t have the emotional tools to do what Lemuel really, truly needed.

Those who approach the New Testament solely through English translations face a serious linguistic obstacle to apprehending what these writings say about justice. In most English translations, the word ‘justice’ occurs relatively infrequently. It is no surprise, then, that most English-speaking people think the New Testament does not say much about justice; the Bibles they read do not say much about justice. English translations are in this way different from translations into Latin, French, Spanish, German, Dutch — and for all I know, most languages. The basic issue is well known among translators and commentators. Plato’s Republic, as we all know, is about justice. The Greek noun in Plato’s text that is standardly translated as 'justice’ is 'dikaiosune;’ the adjective standardly translated as 'just’ is 'dikaios.’ This same dik-stem occurs around three hundred times in the New Testament, in a wide variety of grammatical variants. To the person who comes to English translations of the New Testament fresh from reading and translating classical Greek, it comes as a surprise to discover that though some of those occurrences are translated with grammatical variants on our word 'just,’ the great bulk of dik-stem words are translated with grammatical variants on our word 'right.’ The noun, for example, is usually translated as 'righteousness,’ not as 'justice.’ In English, we have the word 'just’ and its grammatical variants coming from the Latin iustitia, and the word 'right’ and its grammatical variants coming from the Old English recht. Almost all our translators have decided to translate the great bulk of dik-stem words in the New Testament with grammatical variants on the latter — just the opposite of the decision made by most translators of classical Greek. I will give just two examples of the point. The fourth of the beatitudes of Jesus, as recorded in the fifth chapter of Matthew, reads, in the New Revised Standard Version, 'Blessed are those who hunger and thirst for righteousness, for they will be filled.’ The word translated as 'righteousness’ is 'dikaiosune.’ And the eighth beatitude, in the same translation, reads 'Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.’ The Greek word translated as 'righteousness’ is 'dikaiosune.’ Apparently, the translators were not struck by the oddity of someone being persecuted because he is righteous. My own reading of human affairs is that righteous people are either admired or ignored, not persecuted; people who pursue justice are the ones who get in trouble. It goes almost without saying that the meaning and connotations of 'righteousness’ are very different in present-day idiomatic English from those of 'justice.’ 'Righteousness’ names primarily if not exclusively a certain trait of personal character. … The word in present-day idiomatic English carries a negative connotation. In everyday speech one seldom any more describes someone as righteous; if one does, the suggestion is that he is self-righteous. 'Justice,’ by contrast, refers to an interpersonal situation; justice is present when persons are related to each other in a certain way. … When one takes in hand a list of all the occurrences of dik-stem words in the Greek New Testament, and then opens up almost any English translation of the New Testament and reads in one sitting all the translations of these words, a certain pattern emerges: unless the notion of legal judgment is so prominent in the context as virtually to force a translation in terms of justice, the translators will prefer to speak of righteousness. Why are they so reluctant to have the New Testament writers speak of primary justice? Why do they prefer that the gospel of Jesus Christ be the good news of the righteousness of God rather than the good news of the justice of God? Why do they prefer that Jesus call his followers to righteousness rather than to justice?

Nicholas Wolsterstorff (via chamerionwrites)

My prank for today is I drew this. YOU SHOULD SEE THE LOOK ON YOUR FACE.

Mayhem│Beautiful Destruction │Misdirected Hostility│Disorder by Aaron J Groen