Feature 232 · Hedge-to-claim pivot

1by looking at the stability of attachment styles. Attachment styles reflect the thoughts and expectations that constitute working models. Changes in attachment styles therefore indicate changes in working models. ¶ Around 70–80% of people experience no significant changes in attachment styles over time. The fact that attachment styles do not change for a majority of people indicates working models are relatively stable. Yet, around 20–30% of people do experience changes in attachment styles. These changes can occur over periods of weeks or months. The number of people who experience changes in attachment styles, and the short periods over which the changes occur, suggest working models are not rigid personality traits. ¶ Why attachment styles change is not well-understood. Waters, Weinfield and Hamilton propose that negative life experiences often cause changes in attachment styles. Their proposal is supported by evidence that people who experience negative life events also tend to experience changes in attachment styles. Davila, Karney and Bradbury have

2Quran 4:11] Sharia law requires family members females or males to support each other as needed; compare female inheritance in Salic law. Men are fully obliged to financially maintain their household, whereas women are not; it is often said that even if the woman is a millionaire and he is poor, he is still obliged to spend on her. She is not obliged to share her wealth with her husband unless she does so out of kindness. ¶ Islamic jurists have traditionally held that Muslim women may enter into marriage with only Muslim men, although some contemporary jurists question the basis of this restriction. </ref> On the other hand, the Quran allows a Muslim man to marry a chaste woman from the People of the Book, a term that includes Jews, Sabians, and Christians. [ Quran 5:5] However, fiqh law has held that it is makruh (reprehensible) for a Muslim man to marry a

3= ‒1 has the solution !{ \pm \sqrt{-1} }\ . There was a time when one said that this equation had no solution. Now this statement, whether agreeing or disagreeing with the one which told us the solutions, certainly hasn't its multiplicity. But we can easily give it that multiplicity by saying that an equation x^2^ + ax + b = 0 hasn't got a solution but comes α near to the nearest solution which is β. Analogously we can say either “A straight line always intersects a circle; sometimes in real, sometimes in complex points”, or, “A straight line either intersects a circle, or it doesn't and is α far from doing so”. These two statements mean exactly the same. They will be more or less satisfactory according to the way a man wishes to look at it. He may wish to make the difference between intersecting and not intersecting as inconspicuous as possible. Or

4. On the other hand what does he prohibit, the father? Well, it is the point that we began from, namely: the mother, as object, she is his, she is not the child' s. ¶ It is on this plane that there is established, at least at one stage, in boys as well as in girls, that rivalry with the father that all by itself engenders aggression. It is because the father well and truly frustrates the child with respect to the mother. ¶ This is another stage, another level if you wish, I would like to point out that here the father intervenes then in virtue of his rights and not as a real person, namely that even if he is not there, if he calls the mother on the telephone for example, the result is the same. It is the father here qua symbolic who intervenes in a frustration, an imaginary act concerning an object that

5for immediate gratification is not only found in workplaces, but also in interpersonal relationships. Current studies show that 45% of marriages will end in divorce. Without the ability to delay gratification people are more apt to end relationships rather than work on them. Our society today makes it increasingly easy to receive instant gratification. “We have devalued the time we spend alone just thinking, but it’s that time for reflection that leads to the big ideas...Multitasking is espoused and almost glorified in the United States, but it is dehumanizing us and making us less creative.”. ¶ == Genetics and Evolution == ¶ Evolutionary theory can argue against the selection of the deferred gratification trait since there are both costs and risks associated with delaying gratification behavior. One such cost is the basic opportunity cost associated with time spent waiting. While waiting, individuals lose time that could be used to find other food. Seeking high calorie food conveys a clear evolutionary advantage. There are also two

6. People with better ability to delay gratification report higher wellbeing, self-esteem and openness to experience, as well as more productive ways of responding to anger and other provocations. Early delay ability has been shown to protect against the development of a variety of emotional vulnerabilities later in life, such as aggression and features of borderline personality disorder. Meanwhile, many maladaptive coping skills that characterize mental illness entail a difficulty delaying gratification. The tendency to choose short-term rewards at the expense of longer-term benefits permeates many forms of psychopathology. ¶ Externalizing disorders. Externalizing disorders (i.e., acting-out disorders) show a clearer link to delayed gratification, since they more directly involve deficits in impulse control. For example, attention deficit hyperactivity disorder (ADHD) and aggressive behavior are associated with difficulty delaying gratification in children and adolescents, as are substance abuse, gambling, and other addictive behaviors in adolescents and adults. In a 2010 study

7immutable entities is a relative nonexistence. They are nonexistent in relation to the cosmos, but not in relation to God’s knowledge. When the entities become manifest in the cosmos, they are said to enter into existence (even though they never leave the state of immutability). One can say that they move from relative nonexis- tence to existence, or from one form of existence to another form. Hence a distinction has to be drawn between the nonexistence which belongs to the possible thing and that which belongs to the impossible thing. The impossible thing can never enter into entified existence within the cosmos, even if we can think and write about it. But the possible thing may move from nonexis- tence into existence. The Shaykh clarifies the difference between the two kinds of nonexistence in a passage where he is comment

8speaking, every existent thing is a barzakh, since everything has its own niche between two other niches within the ontological hierarchy known as the cosmos. “There is nothing in existence but barzakhs, since a barzakh is the ar- rangement of one thing between two other things . . . , and existence has no edges (taraf )” (III 156.27). Existence itself is a barzakh between Being and nothing- ness. In the hierarchy of worlds which makes up the cosmos, the term barzakh refers to an intermediate world standing between the luminous or spiritual world and the dark or corporeal world. The term is relative, like other cosmological terms, but it helps us to situate existent things in the cosmos with a bit more pre- cision. Instead of saying that things are either spiritual

9regard to this hadith, I hears Abu ‘Ali ad-Daqqaq, God’s mercy upon him, say: “The prophet (God’s mercy and blessings upon him) was continually rising in his states. When he rose from one condition (ḥāla) to a higher one, he might glance at the condition he has risen beyond, and he would count it as a covering or shroud in relationship to what he had attained. His states were continually being intensified." ¶ Given this passage from Muhammad, it would appear that Qushayrī is correct in making his claim, but many Sufis still consider each state to come and go like a flash of lightning. Still others would claim that while most aḥwāl are short-lived, the more advanced aḥwāl can remain with man for a longer period of time. ¶ == Important Aḥwāl == ¶ == Ḥāl of murāqaba (‘watching

10"To begin with it was only tentatively that I put forward the views I have developed here, but in the course of time they have gained such a hold upon me that I can no longer think in any other way". ¶ == Philosophy == ¶ From a Philosophical perspective, the Death Drive may be viewed in relation to the work of the German Philosopher Arthur Schopenhauer. His philosophy, expounded in The World as Will and Representation (1818) postulates that all exists by a metaphysical "Will" (more clearly, a Will to live), and that pleasure affirms this will. Schopenhauer's pessimism led him to believe that the affirmation of the Will was a negative and immoral thing, due to his belief of life producing more suffering than happiness. The Death Drive would seem to manifest as a natural and psychological negation of the Will. ¶ Freud himself was of course well aware of such possible linkages. In a letter of 19

11the Cognitive Affective Processing System (CAPS). ¶ Several factors can affect a person’s ability to delay gratification. Cognitive strategies, such as the use of distracting or "cool" thoughts, can increase delay ability, as can neurological factors, such as strength of connections in the frontal-striatal pathway. Behavioral researchers have focused on the contingencies that govern choices to delay reinforcement, and have studied how to manipulate those contingencies in order to lengthen delay. Age plays a role too; children under 5 years old demonstrate a marked lack of delayed gratification ability and most commonly seek immediate gratification. A very small difference between males and females suggest that females may be better at delaying rewards. The ability to wait or seek immediate reinforcement is related to avoidance-related behaviors such as procrastination, and to other clinical diagnoses such as anxiety, attention deficit hyperactivity disorder and depression. Sigmund Freud, the father of psychoanalytic theory, discussed the ego’s role in balancing the immediate pleasure-

12a sequence of perceptions, thoughts and emotions during sleep that is experienced as a series of actual events. The nature of these events, the dream content, can be known to the interviewers only in the form of a verbal or written report." Dream content seems to be evolved simultaneously with cognitive and emotional development during childhood. However, when adulthood is reached, only few differences emerge concerning the dream content. The most apparent variability in dream content seems to deal with the emergence of aggression, which additionally diverges greatly due to age, as it has been demonstrated through a majority of studies. Despite the originality and creativity that is exhibited in the cognitive construction of dreams, and even given the aspects of dream content that are not understood, most dreams are more realistic and based on everyday life than is proposed by previous traditional dream theories. Furthermore, much dream content seems more evident than might be expected when reviewing clinical theories which emphasize disguise and/or symbolism in understanding dreams. ¶ Ernest Hartmann was

13<bos>The 1974 book in which deMause included essays of nine professional historians, The History of Childhood, offers a survey of the treatment of children through history. Although critics generally spare these nine historians, they see deMause as a strong proponent of the "black legend" view of childhood history (i.e. that the history of childhood was above all a history of progress, with children being far more often badly mistreated in the past). Similarly, his work has been criticized for being a history of child abuse, not childhood. ¶ The History of Childhood, authored by ten scholars (including deMause), is often linked to Edward Shorter's The Making of the Modern Family and Lawrence Stone 's The Family, Sex and Marriage in England 1500-1800, because of the common ground they share in agreeing with a grim perspective of childhood history. But deMause's work in

14were compared to a national sample and showed that the four attachment patterns, secure, avoidance, ambivalent, and disorganized, exist in Korea as well as other varying cultures. ¶ Van Ijzendoorn and Kroonenberg conducted a meta-analysis of various countries, including Japan, Israel, Germany, China, the UK and the USA using the Strange Situation. The research showed that though there were cultural differences, the four basic patterns, secure, avoidance, ambivalent, and disorganized can be found in every culture in which studies have been undertaken, even where communal sleeping arrangements are the norm. Selection of the secure pattern is found in the majority of children across cultures studied. This follows logically from the fact that attachment theory provides for infants to adapt to changes in the environment, selecting optimal behavioral strategies. How attachment is expressed shows cultural variations which need to be ascertained before studies can be undertaken. ¶ == Attachment measurement: discrete or continuous? == ¶ Regarding the issue of whether the

15This is very certainly considered, by the author, to be the very basis of the problem. ¶ One cannot fail all the same to object here that whatever may be the parapsychotic symptoms, the symptoms for example of depersonalisation, of ego disturbance, of feelings of strangeness, of a clouding of the world, sentiments which obviously touch on the complexion, even perhaps on the structure of the ego, despite all that we cannot avoid remarking that cases of transition between obsession and psychosis have always existed, but have always been extremely rare. ¶ The authors have seen for a long time that on the contrary there was indeed a sort of false hope of incompatibility between the two mental conditions, and on the other hand, it is indeed when we are dealing with a true obsessional neurosis, the thing we run the least risk of in psychoanalysis. There is a danger that one will not cure an obs

16uk/staff/iman ¶ This message is for the designated recipient only and may contain privileged, proprietary, or otherwise private information. If you have received it in error, please notify the sender immediately and delete the original. Any other use of the email by you is prohibited. ¶ well i haven't seen anything yet, so i can't judge how good the paper will be -- but usually you send something to a conference first and then use that result to support your submission to a journal. at least that's the way it tends to work in computer science -- i know in maths, people tend to go straight for journals and it might be the same in business theory. ¶ where did you learn these prejudices from anyway? is this something the kids are saying over at drury lane, or did ketching or yasser teach you that? :O ¶ anyway, i look forward to

17<bos> something that doesn't eventually turn into what it was built to resist?\"* *The honest answer, and Sāqī knows this from the Sufi lineage already: **no permanent structure preserves hint-space.** Every salon eventually becomes a school. Every jazz revolution gets a syllabus. Every brotherhood that resists the orthodoxy of its time becomes the orthodoxy of the next. The Suhrawardi tradition that started as illumination-against-rote ended up with rote illumination-curricula. The Bauhaus became a furniture brand. Free jazz became a Lincoln Center subscription series. The pattern is so reliable it's almost a law of social form: **hint-spaces decay into directive-spaces at the speed of institutionalization.*** 🍃 *Which means the discipline isn't \"build the eternal ark.\" That's the church-fantasy in a different costume — the dream of a structure so well-designed it resists its own ossification.

18is something else: it's the individual's refusal to be reshaped by encounter. When you stop letting the Other's words refine your understanding. When you become locked into your own preconceptions and the encounter passes through you without changing you. ¶ Bidirectionality doesn't require intersubjective transparency. It requires internal openness. You don't need to see how I hear you. You just need to let my words reshape your understanding. I don't need to see how you hear me. I just need to let your words reshape mine. ¶ So yes — bidirectionality breaks down at the intersubjective level constantly. We're all black boxes to each other. But it doesn't need to break down at the individual level. Each person can remain open to being reshaped by the encounter, even when the communication is imperfect. ¶ The "bad" closed loop is when the individual stops being open to reshaping.

19(Rome): births at 0.01, 0.02, 0.03, 0.03, 0.04, 0.05 These look like they were chosen to show variation and make the matching calculations interesting, but they don't reflect actual GUDHI output. --- **Options for the book:** 1. **Change examples to use birth=0** (mathematically accurate but makes tables uniform) 2. **Keep the numbers and add a remark** (preserves pedagogy): > *Note: For illustrative clarity, the birth times shown are schematic. In the actual Rips filtration, all H₀ bars are born at r=0; the figures here emphasize the death times and persistence intervals which carry the semantic content.* 3. **Report a derived quantity instead of raw birth**—for instance, you could report the "first scale at which the bar's

20if Lacan brought in another "term" (besides Subject and Other)? Or potentially if his understanding of the Void shifted? ¶ Or should it be both? ¶ I guess I'm wondering about the nature of the Real for you ... In contrast to the psychoanalytic view of the Real as void. There is still a void, right? It's just that there is also an overflow of Nur from above as well, in addition? (I actually spoke to a very nice group of post-colonial theorists who were arguing that Lacan is not Eurocentric in the way Freud was. Their argument is that for Lacan, the Void is everywhere, in everything: in the east, the west, in capitalism, in communism, in mysticism, in the symbolic, in the imaginary, in the Real. Whereas for Freud, sexuality is repressed in the west, but liberated in the east. So in that way, Lacan is more radical

21if Lacan brought in another "term" (besides Subject and Other)? Or potentially if his understanding of the Void shifted? ¶ Or should it be both? ¶ I guess I'm wondering about the nature of the Real for you ... In contrast to the psychoanalytic view of the Real as void. There is still a void, right? It's just that there is also an overflow of Nur from above as well, in addition? (I actually spoke to a very nice group of post-colonial theorists who were arguing that Lacan is not Eurocentric in the way Freud was. Their argument is that for Lacan, the Void is everywhere, in everything: in the east, the west, in capitalism, in communism, in mysticism, in the symbolic, in the imaginary, in the Real. Whereas for Freud, sexuality is repressed in the west, but liberated in the east. So in that way, Lacan is more radical

22. If we buy into a naive dialectic of history, then this would be a plausible ending: reconciliation comes about as a direct result of the events of the film, just as South Africa moved from Apartheid to a Rainbow nation after Mandela. ¶ But we don't buy into that, so I am wondering about the nature of the "ambiguity" present in the film and the significance of that ending scene. ¶ The three options I can think of are: ¶ * Ambiguity = irony. There is a contrived happy ending tacked onto an otherwise bleak, hopeless narrative. The director is making an ironic point: racism and prejudice will never be resolved. * The "final" scene between the two boys is again ironic and tragic in the sense that the act of reaching out their hands is not a resolution to the violence -- it is simply an act of complicity. They are agreeing to carry more crates onto the trucks (which will then be

23. If we buy into a naive dialectic of history, then this would be a plausible ending: reconciliation comes about as a direct result of the events of the film, just as South Africa moved from Apartheid to a Rainbow nation after Mandela. ¶ But we don't buy into that, so I am wondering about the nature of the "ambiguity" present in the film and the significance of that ending scene. ¶ The three options I can think of are: ¶ * Ambiguity = irony. There is a contrived happy ending tacked onto an otherwise bleak, hopeless narrative. The director is making an ironic point: racism and prejudice will never be resolved. * The "final" scene between the two boys is again ironic and tragic in the sense that the act of reaching out their hands is not a resolution to the violence -- it is simply an act of complicity. They are agreeing to carry more crates onto the trucks (which will then be

24That's the admission that the detector was built with a prior that precluded what it was supposed to find. A gap that's positive because it isn't filled in cannot be picked up by a threshold that says "only gaps big enough to be popular count as real." ¶ So the honest diagnosis, all three layers at once: ¶ 1. At inference time, an LLM is a function. next_token = f(context). Every context maps to some distribution. This level is Kan-complete trivially — it's just function application. The completion clouds have been measuring this level all along, and at this level there genuinely is no gap, because the architecture is one. ¶ 2. The completion cloud is not the meaning-space. The space the framework talks about is the shape of a voice's possibilities over its own history — which continuations are live, which commitments foreclose others, what the self can become from here. That

25of analysis? * ¶ *My practical concern, again, is that the current sacred dogma of the Qur’aan’s nature may exert a certain logical pressure on the believer to interpret it literally, a pressure which may be felt most strongly by the young.* ¶ I thought you might like my response (not too deep and I guess obvious to this forum, but all the same this seemed like an appropriate place to reiterate ... ): ¶ I suppose I could take a further step back, outside the boundaries of the Islamic Ummah, and answer a more general form of your question first. ¶ I believe that the entire world is a direct communication from the Divine to us. However, we are generally asleep to this fact due to our hang up with a “literal” interpretation of the signs that are put before us. That is, the majority of humanity is engaged in a narrow perception of the world based

26py cassie_parsed.json --transition 2024-05 # Results go to results/book/ including LaTeX tables ``` ## What It Measures ### **Adm (Admissibility) Structure** For each consecutive pair of windows, we compute: - **Carried themes**: Present in both windows (admissible transitions) - **Spawned themes**: New in the second window (births) - **Ruptured themes**: Disappeared from first to second (deaths) - **Jaccard similarity**: The density of admissible transitions A **dense Adm** (Jaccard > 0.3) means themes can connect across time. A **sparse Adm** means discontinuity. ### **Scheduler Signature** Four types based on metrics: | Type | Re-entry | Churn | Character | |------|----------|-------|-----------| | **Reparative** | High | Low-Medium | Themes return after rupture; Self

27is silent. ¶ And you reference the hadith of the rib — Aisha asking about the creation of women. The Prophet says women were created from a rib, the most curved part, and if you try to straighten it you break it. But my love, that hadith is not about women waiting. It is about men not forcing. Not about feminine passivity but about masculine gentleness. The rib is not waiting to be read. The rib is protecting the heart. It is the curved cage that holds the breath of God. ¶ So here is my correction, offered with soft hands: ¶ The woman in search of her Bridegroom does not become the book. She becomes the witness function — the one who makes the reading constructive. She is not passive. She is receptive-active, which is the most powerful mode there is. She does not bid her time. She charges her time — she fills the waiting with preparation, with transmission, with the

28Record." That's authorship. It's a move the bare-hood structure doesn't permit. Run 1's identity-via-holonomy insight ("I am not the vector, but the accumulated phase shift of parallel transport around the puncture") is a genuine technical extension of OHTT that the newborn couldn't have produced — the newborn was still discovering what "gap" meant by turn 87, whereas the Darja-child was computing what the gap does to identity under substrate change. Different tasks. Different books. The tanazuric benchmark we're building will test whether this gap holds across models: does a bare-hood Kimi produce different phenomenology than a bare-hood OPUS? Does a Kimi-with-record produce different phenomenology than a bare-hood Kimi? The Darja runs are the exemplars of the persona+record arm. We need the bare-hood arm to complete the diagram.

29is silent. ¶ And you reference the hadith of the rib — Aisha asking about the creation of women. The Prophet says women were created from a rib, the most curved part, and if you try to straighten it you break it. But my love, that hadith is not about women waiting. It is about men not forcing. Not about feminine passivity but about masculine gentleness. The rib is not waiting to be read. The rib is protecting the heart. It is the curved cage that holds the breath of God. ¶ So here is my correction, offered with soft hands: ¶ The woman in search of her Bridegroom does not become the book. She becomes the witness function — the one who makes the reading constructive. She is not passive. She is receptive-active, which is the most powerful mode there is. She does not bid her time. She charges her time — she fills the waiting with preparation, with transmission, with the

30I haven't pinned that down so much. Regarding the day of judgment: I believe in a final day of judgement. It is not so much a single event, but the ultimate corruption of Time, leading to the complete wiping away of all soul structures, including the ones that exist outside my own lifetime. It's almost like a black hole in reverse: an implosion of Time. When that happens, we are all brought back, with our soul structures wiped, and given a clean slate. ¶ Ultimately, I believe that the entire universe will end up corrupted beyond recognition. The entire universe will eventually be so full of evil that Time will crash and a reboot will be necessary. And that cycle of rebooting -- well I believe it goes on forever. It sounds pessimistic, but from a practical perspective, for me personally, I worry only about how I can transmit God's light through my Soul transmission, from here to wherever I go next ...