Category Archives: Pingo Lingo

Basic Existentialism, Absurdism, Nihilsm

Basic existentialism, absurdism, nihilism

Basic existentialism, absurdism, nihilism



In absurdist philosophy, the Absurd arises out of the fundamental disharmony between the individual’s search for meaning(Existentialist) and the meaninglessness(Nihilist) of the universe. As beings looking for meaning in a meaningless world, humans have three ways of resolving the dilemma. Kierkegaard and Camus describe the solutions…

  1. Suicide
  2. Religious, spiritual, or abstract belief in a transcendent realm, being, or idea.
  3. Acceptance of the Absurd


Christian Existentialism

  • Christianity => grace, humility, and love.
  • God => Love.
  • Evil => consequence of action.



  • Life is without objective meaning, purpose, or intrinsic value.
  • Knowledge is not possible.
  • Reality does not actually exist.
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Opening Links in Colorbox

Notice something about the following link? (It should hover above the page and open in a colorbox popup instead of a new window or tab.)

Source: Opening Links in Colorbox

The directions for how to do it are there. Cool beans.

Use it when you want your reader to see something you’ve linked too but you don’t want them to leave your site entirely in a new tab or window.

Oh, you’ll need to activate the jQuery Colorbox plugin to enable the jQuery Colorbox Settings link in your dashboard.

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I was reading a discussion about verb tense and style. Does each of the following examples have a place in story writing? Should the second example be the rule?

  • A man walks into a room and sits down with a woman, the one he met years ago in Madrid. “Mary!” he says. “I didn’t expect to see you here.”
  • A man walked into a room and sat down with a woman, the one he had met a year before in Madrid. “Mary!” he said. “I didn’t expect to see you here.”
  • A man will walk into a room and sit down with a woman, the one he will have met years ago in Madrid. “Mary!” he will say. “I didn’t expect to see you here.”

In what verb tense do you tend to write narratives? Which do you prefer to read? Take a passage you’ve found or written and rewrite it playing with verb tenses. Discuss your results.

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When Microsoft Word Spins the Beach Ball

So, I figured I should share how I recovered a document, an important essay exam, during an “it-must-be-sun-spots” random lock-up of Microsoft Word 2008 on an iMac.


  • Spinning beach ball while otherwise routinely typing in Microsoft Word 2008 on an iMac or Macbook.
  • Unable to click on the desktop as the Finder was also locked-up.
  • Force Quit-> was unavailable.
  • Mouse was responsive, but not clickable.
  • Keyboard was unresponsive.

Steps I used to recover:

  1. Disconnect mouse and keyboard.
  2. Press, more of a tap actually, the power button. Screen “sleeps” instantly. Tap power button again to wake. (DO NOT hold the power button – this will reboot the machine and all will be lost!)
  3. Wait for the “no bluetooth mouse” Bluetooth Setup Assistant dialogue pop-up to appear.
  4. Plugin the mouse and keyboard.
  5. command+shift+4 to take a screen picture of as much of the frozen document as you can.
  6. Now go to Force Quit->Finder->Relaunch. Do not force quit anything else.
  7. When finder relaunches, navigate to Go->Home->Documents->Microsoft User Data->Office 2008 AutoRecovery.
  8. There should hopefully be a file in there created recently, “Autorecovery save of Document1”. Add a “.doc” to the end of the filename. Copy this document to the Desktop.
  9. Force Quit->Word
  10. Double-click the document to relaunch Word. Voila, there it is.

After following these steps, the user was then able to copy the text into a new Word document and carry on.

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Younger Students and the Existence of God

  1. The fifth way is taken from the governance of the world.
  2. We see that things which lack knowledge, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result.
  3. Hence it is plain that they achieve their end, not fortuitously, but designedly.
  4. Now whatever lacks knowledge cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is directed by the archer.
  5. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.

— From the Summa Theologica, Part 1, Question 1, Article 1, by Thomas Aquinas

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Do We Really Know What We Think We Know?

  1. Socrates: Consider, do you not think it a sound statement that one must not value all the opinions of people but some and not others, nor the opinions of all people but those of some and not others? What do you say? Is this not well said?
    Crito: It is.
  2. Socrates: One should value the good opinions, and not the bad ones?
    Crito: Yes.
    Socrates: The good opinons are those of wise people, the bad opinions those of foolish ones.
    Crito: Of course.
  3. Socrates: Come then, what of statements such as this: Should a person professionally engaged in physical training pay attention to the praise and blame and opinion of anyone, or to those of one person only, namely a doctor or trainer?
    Crito: To those of one only.
  4. Socrates: The person in training should therefore fear the blame and welcome the praise of that one individual, and not those of the many?
    Crito: Obviously.
    Socrates: This person must then act and exercise, eat and drink in the way the one, the trainer and the one who knows, thinks right, not all the others?
    Crito: That is so.
    Socrates: Very well. And if this person disobeys the one, disregards the opinions and praises while valuing those of the many who have no knowledge, will he or she not suffer harm?
    Crito: Of course.
    Socrates: What is that harm, where does it tend, and what part of the person who disobeys does it affect?
    Crito: Obviously the harm is to his body, which it ruins.
  5. Socrates: Well said. So with other matters … and certainly with actions just and unjust, shameful and beautiful, good and bad, about which we are now deliberating, should we follow the opinion of the many and fear it, or that of the one — if there is one who has knowledge of these things and before whom we feel fear and shame more than before all the others. If we do not follow the directions of this person, we shall harm and corrupt that part of ourselves that is improved by just actions and destroyed by unjust actions. Or is there nothing in this?
    Crito: I think there certainly is, Socrates.
  6. Socrates: Come now, if we ruin that which is improved by health and corrupted by disease by not following the opinions of those who know, is life worth living for us when it is ruined? And that is the body, is it not?
    Crito: Yes.
    Socrates: And is life worth living with a body that is corrupted and in bad condition?
    Crito: In no way.
  7. Socrates: And is life worth living for us with that part of us corrupted that unjust action harms and just action benefits? Or do we think that part of us, whatever it is, that is concerned with justice and injustice, is inferior to the body?
    Crito: Not at all.
    Socrates: It is more valuable?
    Crito: Much more.
  8. Socrates: We should not then think so much of what the majority will say about us, but what that person will say who understands justice and injustice, the one, that is, and the truth itself. So that … you were wrong to believe that we should care for the opinion of the many about what is just, beautiful, good, and their opposites.

— From the Crito by Plato

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Where Has the Time Gone?

  1. What, then, is time? There can be no quick and easy answer, for it is no simple matter even to understand what it is, let alone find words to explain it.
  2. I know well enough what it is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled.
  3. All the same I can confidently say that I know that if nothing passed, there would be no past time; if nothing were going to happen, there would be no future time; and if nothing were, there would be no present time.
  4. Thus it is not strictly correct to say that there are three times, past, present, and future. It might be correct to say that there are three times, a present of past things, a present of present things, and a present of future things. Some such different times do exist in the mind, but no where else that I can see. The present of past things is the memory; the present of present things is direct perception; and the present of future things is expectation.
  5. It seems to me, then, that time is merely an extension, though of what it is an extension I do not know. I begin to wonder whether it is an extension of the mind itself.
  6. It is in my own mind, then, that I measure time. I must not allow my mind to insist that time is something objective… I say that I measure time in my mind. For everything which happens leaves an impression on it, and this impression remains after the thing itself has ceased to be. It is the impression that I measure, since it is still present, not the thing itself, which makes the impression as it passes and then moves into the past. When I measure time it is the impression that I measure.
  7. It can only be that the mind … performs three functions, those of expectation, attention, and memory. The future, which it expects, passes through the present, to which it attends, into the past, which it remembers. No one would deny that the future does not yet exist or that the past no longer exists. Yet in the mind there is both expectation of the future and remembrance of the past.

— From Book XI of the Confessions by St. Augustune

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