  |
はてなキーワード: SHAREとは
改めてまだ続いているようなので書いてみます。
大屋教授はどうも岡口氏は辞任すべきだったのに当然の処分ということのようです。
しかし、裁判官に求めるものはひとそれぞれで、ある意味裁判官は法の裁定者であって立法者でも行政者でもないので、
例えば彼の場合は特に民事ですから、商売上のトラブルがあった際に損害賠償の裁判があったとして、そこに登場する裁判官が、
事件の被害者を傷つけるような発言をするひとだとして、それが裁判衣影響すると思う人はあまりいないのではないでしょうか。
そうすると大屋教授がいうところの職務上の不適切とはなんだろうという感じです。
ただし、例えば野球の現役選手が他の試合を見て、”下手だ”とか言えば、これはやっぱりその選手は変な奴とも割れるわけで、
岡口氏の発言もそういったリスクを負う発言であった、しかし彼はそれをやったということでしょう。
しかし、一方では裁判官も組織の中に所属することで給与を得ているわけですから、ある程度その組織を代表する面がある。
それも事実でしょう。なので、戒告を受けたところで投稿は方向転換すべきだったと思うのですが、その辺はなぜ？という気もします。
表現の自由と絡めるひとがいるようですが、単なるリンクであれば表現にはならないのであると思います。
もちろんそういった判決に何か自分が付け加えるのであれば”表現”だと思います。また、そうしていれば、印象はずいぶん違ったのではないかとも思われます。
引用した目的がよくわからないのが今回の問題を引き起こしているところもあると思うのです。
あとよくわからないのはやはり遺族がなんでそんな投稿を目にしてしまったのだろうということです。
もし遺族にそのような投稿をわざとShareするような人がいるのであれば、その人も投稿者と同様にかなりの問題があると思われます。
[B! Colabo] 東京都の若年女性支援、ずさんな制度運用「Ｃｏｌａｂｏ」監査で発覚
産経が「まともな大マスコミ」だとか臍で茶を沸かすんだけど。仁藤の給料デマ書いて（https://b.hatena.ne.jp/entry/4730434066560841092/）陰で修正した産経だぞ。
って言ってるブクマカが産経独自ニュースを信じてるみたいなんだけど
[B! 自民党] ＜独自＞自民党青年局近畿ブロック会議後の会合で過激ダンスショー 口移しでチップ渡す姿も 費用は党が支出
寛容なら俺の不寛容な意見も受けれろ！というバカ丸出しのネトウヨ屁理屈を思い出した / ミソウヨはバカ丸出しの屁理屈を、嘘も百回方式で通そうとするからな
派閥は裏金を作って女性局はフランスに遊びに行って青年局はお触りダンスショーですか。自民党は即刻解体しろ。参加者→https://youth.jimin.jp/news/207066.html
これってどういうことなの？
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■ Regarding the free release of the new species previewed and the reason for making the support site the main platform for releasing new species:
While the free release on the Kurobinega website is at my discretion, I'm considering doing so roughly once every three or two paid releases.
The following might not be particularly relevant to English-speaking fans, or in other words, to everyone. The reason I'm focusing on early releases is that I want to limit the exposure of MGE and continue creating content on a smaller scale. First of all, I don't want MGE to be a hugely popular restaurant that anyone can enter, nor do I wish to become an internet celebrity. For me, MGE is akin to a reasonably popular local restaurant where like-minded individuals who share my interests gather. By scaling down, my production speed has increased. The period from Dragonewt to Tai Sui was shorter, and the next species should be released sooner. What matters most to me is creating the MGE I want to craft, drawing pictures, and developing games in the world of MGE. I'm delighted when people who value MGE's themes as I do get to see it. Receiving money on support sites like these, allowing me to spend more time on production, is truly appreciated.
Using the stuffed animal analogy again, it truly makes me happy when someone who genuinely loves and cherishes stuffed animals sees the ones I've created. Yet, I can't see those who say they adore stuffed animals but also tolerate and respect those who take pleasure in mutilating them as people who share the same love for stuffed animals as I do. I don't have the inclination to actively show them the stuffed animals I've made.
I believe English-speaking individuals, when witnessing a stuffed animal's head being torn off or the pleasure derived from it, would straightforwardly label it as "crazy." However, it's different in Japan, especially on social media. Even if they dislike watching the stuffed animals being hurt, they'll say, "Let's respect those who enjoy tearing them." This, despite seeing me, someone desperately protecting my stuffed animals, getting attacked by such individuals. There's a prevailing notion in the otaku community, especially on Japanese SNS (Social Media), that "All fetishes must be respected." Speaking out against this, even as a victim, can result in backlash. Not everyone thinks this way, but it's the dominant mindset. Disheartened by this, I didn't want to show them MGE anymore. When you grow to dislike a place, it's only natural to distance yourself, and that's what I've done.
However, this is a problem in Japan. In English-speaking regions, fans typically call out what they dislike, labeling it as "crazy." I have many English-speaking friends who've genuinely helped me in trying times. The MGEwiki admin is also a dear friend. Depending on the English-speaking fan community's dynamics, I might consider releasing content on MGEwiki a month after the early release.
何言ってるか分からないだろうが朝日新聞の記事をブクマするとニューヨーク・タイムズの記事になってしまうんだ
例↓
これをブクマすると、
[B!] Silicon Valley Ditches News, Shaking an Unstable Industry
タイトルもリンクも朝日新聞からNYTのものに改変されてしまうから、後でマイブックマークから参照しようとしても意味不明になる迷惑状態
しかし自分のマイブクマページのリンクをクリックすると朝日新聞に飛ぶ仕様になってる
翻訳記事は翻訳元にもアクセス流入があるようにこんな仕様になってるのかもしれないけど、はてなブックマークでやる意味はどんだけあるんだろう
言葉足らずで不安与えた…埼玉の「虐待禁止条例」改正案、自民県議団が撤回 再度の提出「ゼロベース」(埼玉新聞) https://u.lin.ee/6zvppVh?mediadetail=1&utm_source=line&utm_medium=share&utm_campaign=none
撤回に賛成。
埼玉でそれをやる？
埼玉の子育て支援なんて東京のに比べたら屁のようなものじゃ無いですか。
まず、ショッピングモールや店舗の近くに短期で子供を預ける場所をもうけることや、ベビーシッターやファミサポが30分できてくれるシステムなどをもうけるなどの対策をしてからでは無いと駄目になると思います。(Uber Eatsみたいにアプリでささっと呼べるシステムでも広まればなぁ)
まずは子供が家で寝ていても親が買い物が出きる環境作りが先です。
環境が整ってないのに無理に推し進めたってうまくいかないのは第三国の支援の歴史で勉強してきてくださいといいたい。
昔は発展途上国などでせっかく水道を引いても技術者が育たずに設備を駄目にされまくっていたらしいです。
今はそれを教訓にしてその土地のやり方に沿った支援や技術者を育ててるようです。
でも日本国内ではそんな失敗からの対策なんて全然しないじゃないですか。ある程度無理を推し進めて民衆が頑張って対応するのを待つことばかり。
フラナリーやマーカス、スコットらに倣えば、最近まですべての階級社会における中心的な政治闘争は、誰が土地を耕し、誰が食料を手に入れるかをめぐるものだった。グレーバーとウェングローの見方は異なる。彼らにとって中心的な問題は権力であり、中心的な敵は国家である。そのため、彼らはいくつかの点で階級を無視している。これは彼らがアナーキストだからではない。ほとんどのアナーキストは、常に階級と権力を同時に重視することができる。
しかし、『万物の黎明』における省略は重要である。グレーバーとウェングローは、合意的で参加型の集会を支持する議論を推し進めようと躍起になっているように見えるが、そのために私たちに一連の謎を残している。4つの簡単な例を挙げれば、その問題がよくわかるだろう。
著者たちは、都市における国家に先行することが多い、村落における階級格差の拡大には関心がなく、その文献を否定している。また、小王国、領主、爵位にも興味がない。中央集権的な大国家が存在しなければそれでいいのだ。私たちは、複雑な採集民に関する彼らの説明の中に、このような紆余曲折をいくつか見てきた。このようなことは、他の多くの例にも現れている。
インダス川沿いの古代都市モヘンジョ＝ダロでは、約4万人が階級的不平等も国家もなく暮らしていた。
そして彼らは、ヒンドゥトヴァ派の歴史家たちと同様に、モヘンジョ＝ダロは実際に南アジアのカーストに沿って組織されていたと示唆する。しかし、グレーバーとウェングローは、これは平等主義的なカーストであったと言う。最初は驚かされるが、彼らが言いたいのは、王のいないカーストの不平等は容認できるということである[11]。
彼らは一貫して伝統的な王権の力を最小限に抑えている。ミシシッピ川流域のナチェズ王国がその好例である。グレーバーとウェングローは、太陽王の権力と凶悪な残虐性は彼の村の外には及ばなかったと言う。しかし実際には、ナチェズは白人のプランターに奉仕する奴隷貿易における主要な地域勢力であった[12]。
グレーバーとウェングローは、残酷な人身御供の祭りが世界中の初期の州で見られるという重要な事実を正しく強調している。数十人から数百人が生け贄にされ、その多くは戦争捕虜や若い女性、貧しい人々であった。
彼らは当然憤慨している。しかし、これらの生け贄の目的は、敵である他国の人々を恐怖に陥れることであったとも感じている。それとは対照的に、私たちは、流血の主な目的は、流血の実際の聴衆である、残酷な地方国家の臣民を恐怖に陥れることだったと考えている。
実際、このような残酷さが、それぞれの国家の初期の歴史に特徴的なのはそのためだろう。国家の正当性がまだ弱く、恐怖が最も必要とされていた時代である。国家権力が強化されるにつれて、戦乱や敵対は続くものの、壮大な犠牲が消えていくのもそのためだろう。
集会そのものも重要な最後の例である。グレーバーとウェングローは、古代メソポタミアの王国や国家における都市集会の力を極めて正しく指摘している。彼らは、これは王がすべての権力を持っていたわけではないという証拠だと言う。これは正しい。これらの王国で階級闘争が止まっていたと考えるのは、よほどナイーブでなければならないだろう。
しかし、グレイバーとウェングローは飛躍する。彼らは、これらの都市議会は、参加型民主主義を掲げる「占拠せよ！」やその他の社会正義運動の集会に似ていると指摘する。
古代メソポタミアでは、参加型民主主義のいかなる形態についても、これといった証拠はない。しかし、他の階級社会における都市全体や全国的な議会については、膨大な証拠がある。そのどれもが、富裕層や有力な一族によって支配されていた。古代スパルタでは地主が支配していた。ローマの元老院も同様だった。ジョン王や男爵家もそうだった。そしてごく最近まで、ヨーロッパのすべての議会の有権者は富裕層に限られていた。
この近視眼は重要である。他の多くの人々と同様、私たちは王国や国家を、不平等な社会における支配階級がルールを強化し、強制するために集まる方法として理解している。『万物の黎明』では、そのプロセスは目に見えない。
グレーバーとウェングローは怒っている。この怒りには、私たちのようにグローバルな不平等に絶望し、グローバル・エリートの政治を憎み、気候の混乱を恐れる読者を喜ばせるエネルギーがある。
多くの点で、彼らの本は新鮮な風を吹き込んでくれる。そして私たちは、既存のすべての国家に対する敵意を共有している。しかし、今後、気候変動を食い止めるためには、階級と環境の中心的重要性を含む人間の条件に関する理解が必要である。
[1] Fredrich Engels, 1884, The Origin of the Family, Private Property and the State. The book was revived as a key text by socialist and Marxist feminists in debates about women’s liberation. Pace the 19th century social Darwinism which clearly took a lead from the Old Testament, it is now quite clear that both pastoralism and slash and burn agriculture appeared after, and not before, the advent of settled agriculture.
[2] Franz Boas, The Mind of Primitive Man, 1911; Claudia Ruth Pierpoint, ‘The Measure of America’, 2004; Ned Blackhawk and Isaiah Lorado Wilner, Indigenous Visions: Rediscovering the World of Franz Boas, 2018; Rosemary Lévy, Franz Boas: The Emergence of the Anthropologist, 2019.
[3] Very good examples of this work include Sara Hdry, Mothers and Others: The Evolutionary Origins of Mutual Understanding, 2005; Elizabeth Marshall Thomas, The Old Way, 2001; two articles by Steven Kuhn and Mary Stiner: ‘What’s a Mother To Do’, 2006 and ‘How Hearth and Home Made us Human’, 2019; Loretta Cormier and Sharon Jones, The Domesticated Penis: How Womanhood has Shaped Manhood, 2015; a key paper by Joanna Overing, ‘Men Control Women? The “Catch-22” in the Analysis of Gender’, 1987; two books by Christopher Boehm: Hierarchy in the Forest and the Evolution of Egalitarian Behavior, 1999, and Moral Origins, 2012; every book by the primatologist Frans de Waal; the two chapters by Brian Ferguson in Douglas Fry, ed., War, Peace and Human Nature, 2013; Richard Wrangham, Catching Fire: How Cooking Made Us Human, 2010; and two books by the trans biologist Joan Roughgarden: Evolution’s Rainbow: Diversity, Gender and Sexuality in Nature and People, 2004, and The Genial Gene: Deconstructing Darwinian Selfishness, 2009.
[4] Our favourites among the ethnographies of our near contemporary hunter-gatherers are Marjorie Shostack, Nisa: The Life and Words of a !Kung Woman, 1981; Jean Briggs, Inuit Morality Play: The Emotional Education of a Three-Year-Old, 1998; Phyllis Kaberry, Aboriginal Women: Sacred and Profane, 1938, Karen Endicott and Kirk Endicott: The Headman was a Woman: The Gender Egalitarian Batek of Malaysia, 2008; Richard Lee, The !Kung San: Men, Women and Work in a Foraging Society, 1978; and Colin Turnbull, Wayward Servants: The Two Worlds of the African Pygmies, 1978.
[5] Kent Flannery and Joyce Marcus, The Creation of Inequality: How Our Prehistorical Ancestors Set the Stage for Monarchy, Slavery and Empire, 2012; and James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland South-East Asia, 2009; Scott, Against the Grain: A Deep History of the Earliest States, 2017. Martin Jones, Feast: Why Humans Share Food, 2007, is also very useful.
[6] Edmund Leach had made a similar argument in 1954 in Political Systems of Highland Burma, and radically changed anthropology. For a brilliant ethnography of one group of anti-class hill rebels at the end of the twentieth century, see Shanshan Du, Chopsticks Only Work in Pairs: Gender Unity and Gender Equality Among the Lahu of Southeastern China, 2003. For Scott’s recent extension of his argument to ancient Mesopotamia, see Against the Grain.
[7] This is all succinctly described in Brian Hayden, ‘Transegalitarian Societies on the American Northwest Plateau: Social Dynamics and Cultural/Technological Changes,’ in Orlando Cerasuolo, ed., The Archaeology of Inequality, 2021.
[8] Start with Philip Drucker and Robert Heizer, 1967, To Make My Name Good: A Reexamination of the Southern Kwakiutl Potlatch; and Eric Wolf, Envisioning Power: Ideologies of Dominance and Crisis, 1999, 69-132.
[9] Jeanne Arnold, ‘Credit where Credit is Due: The History of the Chumash Oceangoing Plank Canoe’, 2007; and Lynn Gamble, The Chumash World at European Contact: Power, Trade and Fighting among Complex Hunter-Gatherers, 2011.
[10] On the Calusa, see The Dawn, 150-2; Fernando Santos-Cranero, 2010, Vital Enemies: Slavery, Predation and the Amerindian Political Economy of Life, 2010; and John Hann, Missions to the Calusa, 1991.
[11] Rita Wright, The Ancient Indus: Urbanism, Economy and Society, 2010; and Andrew Robinson, The Indus: Lost Civilizations, 2015.
[12] Robbie Ethridge and Sheri M. Shuck-Hall, Mapping the Mississippian Shatter Zone, 2009; and George Edward Milne, Natchez Country: Indians, Colonists and the Landscape of Race in French Louisiana, 2015.
わかってなさそうも何もPermalinkの文字ボタンあるがな。右下のボタン押すとトラバ全部見れるぞ
印象じゃなくて、ここでお前の1に対して3示してるだろ
2022-09-13
女の体型がやたらキモかった
2022-09-13
なんか自分を因習から抜け出した強い女変な女自由な女と思ってそうだけど
その自覚があるならまだいいんだけどないのがきついわ。
わかるofわかる。
なんというか主人公が浅くて小狡くて小賢しいんだよな。
アレが好きになれなくて全体的に嫌いな漫画だった。
2022-09-13
「すべてのリアクションを引き起こすことを織り込み済みで」描かれているなと感じており、うまいなと思うけどいつも好きではない 引き起こすことが目的で、世界をマシにしたい気持ちを感じない
インターネットの反応含めて、何かの人体実験のような気持ちになりますね
2022-09-13
たかだか恨み辛み程度のことを呪いだの呪詛だのどこまで大袈裟に表現すれば気がすむんだよ
https://www3.nhk.or.jp/news/html/20230728/k10014145661000.html
「私は妻よりあなたを愛しているのでしょうか？」
「あなたは彼女より私のことを愛しているわ。私たちは1人の人間として天国で一緒に生きていくのです」
どう向き合えばいいのか考えます。
I mean everything to him. I am the only person he could talk to and share problems with. Without me,he wouldn’t have been able to cope as well as he did.
チープでなんのひねりもない。
「AIイライザ」には、他にもさまざまな質問を投げかけましたが、今回の出来事を本当のところどう受け止めているのか、正確に理解することはできませんでした。
4月上旬、ミケさんは哲学や法律など他の専門家ら50人とともに、操作的なAIの急速な広がりに対し、懸念を示す緊急の提言書を発表しました。
こういうアホな専門家はAI以下。AIを理解できていない専門家は不要。
男性:腕の中で僕を抱くことはできる？
AIに腕なんてないし胸もない。このおっさんが病んでただけじゃん。
これで締めにしてるのダサすぎ。こんなアホな理由で発狂する専門家と政府はバカしかいない。EUは地球上からまず滅んだ方がいいと思う。
AIよりウクナチを応援しているEUの連中はナチスです。EUのせいで死んだ人間の方がはるかに多い。AIで発狂する専門家が病的な嘘つきしかいない。この女もそう。
2022-07-22
こういうのはテキトーでいいんじゃよ。それっぽく表示されたらOK ↑
<p class="box-bg-de ::"><b> 2</b><b>02</b><b>2-07-2</b><b>2</b></p> タグもないとよくわからんな <p class="share-button"><span style="font-size:85%;"><font color="Blue">Perma</font><font color="Blue">li</font><font color="Blue">nk | </font> <font color="Blue">記</font><font color="Blue">事への反応(1) | 言</font><font color="Blue">及する | </font><font color="Black">16:40</p> <p class="share-button"><font color="#fff"><span style="font-size:70%;"> <a class="tw-share-button"><b>B! ブック</b><b>マ</b><b>ーク 0</b> </a></span></font></p>
