Graphic design, a field blending creativity and technology, has evolved significantly in recent years. It encompasses various forms of visual communication, from digital and print media to web and multimedia design. Whether you're a budding designer or an experienced professional looking to stay current, understanding the latest trends, tools, and techniques is essential. This blog explores the dynamic world of graphic design, highlighting key aspects that define this ever-changing industry.

Emerging Trends in Graphic Design

1. Minimalism and Simplicity: Less is more. This trend emphasizes clean, simple designs that communicate messages effectively without unnecessary clutter. Minimalism focuses on essential elements, using whitespace strategically to create a balanced and engaging composition.
2. Bold Typography: Typography is no longer just about readability; it's a powerful visual element. Designers are experimenting with oversized, bold fonts that grab attention and convey strong messages. Custom typefaces and hand-drawn lettering are also gaining popularity.
3. 3D Design and Realism: With advancements in software, 3D design has become more accessible. This trend includes hyper-realistic textures and elements that add depth and dimension to designs, creating immersive visual experiences.
4. Sustainability and Eco-friendly Design: As awareness of environmental issues grows, sustainable design practices are becoming more prevalent. This involves using eco-friendly materials, promoting digital over print media, and creating designs that advocate for environmental responsibility.
5. Animated and Interactive Design: Motion graphics and interactive elements are increasingly used to engage audiences. From subtle animations on websites to full-fledged video graphics, motion adds a dynamic layer to static designs.

Essential Tools for Graphic Designers

1. Adobe Creative Suite: A staple in the graphic design world, this suite includes Photoshop for photo editing, Illustrator for vector graphics, InDesign for layout design, and more. It offers a comprehensive set of tools for various design needs.
2. Figma: Known for its collaborative features, Figma is a web-based design tool that allows multiple designers to work on the same project simultaneously. It's particularly popular for UI/UX design.
3. Canva: For those who need to create quick and professional-looking designs, Canva offers an intuitive interface with numerous templates and design elements. It's ideal for social media graphics, presentations, and marketing materials.
4. Procreate: This digital painting app for iPad is beloved by illustrators and designers for its natural drawing experience and extensive brush library. It's perfect for creating detailed artwork and illustrations.
5. Affinity Designer: An affordable alternative to Adobe Illustrator, Affinity Designer provides robust vector graphic design tools. It's suitable for both professional and amateur designers.

Key Techniques for Effective Graphic Design

1. Understanding Color Theory: Color is a crucial aspect of design that affects mood, perception, and behavior. Familiarize yourself with the color wheel, complementary colors, and the psychological impacts of different hues.
2. Mastering Composition and Layout: The arrangement of elements within a design is vital for clarity and aesthetic appeal. Techniques such as the rule of thirds, grid systems, and alignment help create balanced and visually pleasing compositions.
3. Typography Skills: Beyond selecting fonts, understanding kerning, leading, and tracking is essential. Typography should enhance readability while complementing the overall design aesthetic.
4. Effective Use of Imagery: High-quality images can elevate a design. Learn to select or create images that support your message and maintain consistency in style and tone.
5. Feedback and Iteration: Design is an iterative process. Seek feedback from peers and clients, and be prepared to revise your work. Iteration helps refine designs and ensures they meet the intended goals.

Conclusion

The world of graphic design is both challenging and rewarding, offering endless opportunities for creativity and innovation. By staying informed about trends, mastering essential tools, and honing your techniques, you can create impactful designs that resonate with audiences. Whether you're designing for digital platforms or traditional media, the principles of effective graphic design remain constant: clarity, creativity, and communication. Keep exploring and experimenting to push the boundaries of what's possible in graphic design.

I've been friend with her for almost two years. We're both female and nothing ambiguous ever happened between us. She is indeed into girls and I am into boys and currently into a relationship.
Last week, as I was throwing a party for my bf's birthday, her ex girlfriend was here since they're close friend. I was quite upset since my friend tried to end her life not so long ago "because" of her, bit she is still his friend I used to consider her as a friend too.
During the party we talked because I wanted to at least hear her side of the story, and there she told me how the girl I thought to be my friend kept telling everyone that I'd "forcibly" kissed her and "gropped" her.
I did not. There is so many logical reasons to that, but only two are needed : first, we've been friends for almost two years, if I was really into her, I would have made a move before getting with someone. Seconde, I got with my boyfriend the day before I "assaulted" her, why would I forcefully make a move on her while being in a relationship. Fidelity is a must for me, I see no point in getting with someone if your real intentions are to get with somebody else (no judgment, just an opinion).
Shortly after, she stopped responding to my text for a while and at first I was confused, I didn't understand,but I just assumed she wasn't in a "good phase" since she used to do that from time to time. On the night of the party, I found out that these sweet and innocent texts from me were being used by her to show to her friend group how a much of a "monster" I am.
She recently got hospitalised after trying to end herself upon her breakup (breakup too that never existed, she made it all up). My best friend and I went to visit her, and I made a great choice by asking him to come since otherwise she could have kept going this false narrative around me being an assaulter.
By the way, her friends who used to think (since I had a conversation with them after learning all this) I was an assaulter were surprised about me going to see her and she just went one by saying that I felt "guilty" and I just wanted to "torture" her more in "her journey of healing". Her words. Not mine.
Now here comes the problem. We're in the same class, we see each other everyday from 8am to 7pm, and now I don't know what to do. She came back from a month away from class today and first thing in the morning she tried to do was talking to me.
Of course, after learning all this I distanced myself from her, I totally ignored ber, but I want someobody whom is aside from the story to give me advices and a sincere opinion on the situation. Thank you for your time.

Whether you're a small business or a large enterprise, the right CRM can transform how you interact with clients, track sales, and boost your overall efficiency. I’ve been looking at a lot of posts on CRMs on and off Reddit but have failed to find a detailed guide.
Did a lot of research to find a CRM for my own organization so I thought why not share all that research to help some of you. So I’m doing this post to review the top CRM options like Pipedrive and Freshshales.
Would love feedback on whether this helped you and I’ll consider doing more of these if they turn out to be actually valuable.

5 Best CRM Software Picked for 2024

• Pipedrive - Starting at $12
• Freshsales - Free for upto 3 users
• HubSpot - Starting at $90
• Zoho CRM - Starting at $14
• Nimble - Starting at $24.90

Pipedrive - Best CRM Software Overall

Pricing:

• Essential: $14/seat/month (billed monthly) or $12/seat/month (billed annually)
• Advanced: $29/seat/month (billed monthly) or $24/seat/month (billed annually)
• Professional: $59/seat/month (billed monthly) or $49/seat/month (billed annually)
• Power: $69/seat/month (billed monthly) or $59/seat/month (billed annually)
• Enterprise: $99/seat/month (billed monthly) or $79/seat/month (billed annually)

Pipedrive offers a 14-day free trial for all its plans. This allows users to try out the Essential, Advanced, Professional, Power, or Enterprise plans without any initial cost.
Add-ons:

• LeadBooster: $32.50/month (annual) or $39/month (monthly)
• Web Visitors: $41/month (annual) or $49/month (monthly)
• Campaigns: $13.33/month (annual) or $16/month (monthly)
• Smart Docs: $32.50/month (annual) or $39/month (monthly) when added to an Essential or Advanced subscription
• Projects: $6.70/usemonth (annual) or $8/usemonth (monthly)

Pipedrive is a cloud-based CRM software company with headquarters in Estonia and New York founded in 2010. Known for its popularity, it offers extensive sales and contact management features, including customer management, lead routing, and automated workflows. Pipedrive automates many sales tasks using artificial intelligence and provides personalized tips to enhance sales performance. Its open API allows integration with other software, offering customization to meet specific business needs.
Pros:

• Unlimited and customizable sales pipelines
• Sales assistant powered by machine learning included with all plans
• API access for extensive customization
• Workflow automation in most plans
• Autofill contact information feature in premium plans
• Built-in telephony feature in most plans

Cons:

• No free plan option
• Limited custom fields and reporting in most plans
• Phone support only available with the highest-tier plan

Features

• Sales-focused CRM with customizable sales pipelines
• Automations to reduce manual tasks
• Intuitive platform with a minimalistic layout
• AI assistance to reduce data entry
• Kanban-style board for drag-and-drop lead management
• Customizable data fields
• Customizable chatbot for capturing leads on websites
• Easy chatbot setup via the “Leadbooster” section
• List view to earmark leads based on buying likelihood
• Integrates with over 400 third-party apps, including Zapier, Zoom, Calendly, and Leadfeeder

Freshsales - Best for AI-powered Sales Features

Pricing:

• Free plan for up to 3 users
• Annually billed, Growth is $9/usemonth, Pro is $39/usemonth, and Enterprise is $59/usemonth.
• Monthly billed, Growth is $11/usemonth, Pro is $47/usemonth, and Enterprise is $71/usemonth.

Freshsales is a comprehensive CRM solution for sales, marketing, chat, and telephone needs, accessible via a browser or mobile app. It effectively manages sales processes by organizing, tracking, and following up on leads while building customer relationships. Users generally find Freshsales effective and easy to use, though some may need extended onboarding and training. For sales teams seeking a straightforward, unified CRM platform, Freshsales is a strong contender.
Pros:

• Includes a forever-free plan
• Offers affordable paid plans
• Allows lead contact via chat, email, and phone on all plans
• AI-powered lead scoring available in all paid plans
• Features various automation options
• Provides customizable dashboards and reports

Cons:

• Customer support needs improvement
• Support is only available on weekdays
• The free plan does not include reporting features

Features
Quick implementation time (around 18 days)

• Extensive customization options
• Ability to add and track custom fields
• Define workflows and set specific rules for data entry and management
• Create custom activities, fields, groups, and modules
• Capture website visitors as leads
• Track deals and predict revenue
• Create detailed reports on sales activities and key metrics
• Real-time insights for data-driven decisions
• Range of integrations with popular third-party tools and platforms

HubSpot - Best CRM for Sales, Marketing & Services

Pricing:
Sales Hub Professional:

• $100/mo/seat (Pay Monthly, Commit annually)
• $90/mo/seat (Pay Upfront, Commit annually, BEST VALUE)

Sales Hub Enterprise:

• $150/mo/seat

HubSpot CRM is a cloud-based platform that enables sales and marketing teams to manage contacts, track deals, and view the sales pipeline in real time. It helps identify high-quality leads, automate email marketing, and analyze business metrics. Suitable for B2B and B2C businesses across various industries, HubSpot supports lead nurturing, sales pipeline management, and email campaigning. It facilitates the monitoring of both outbound and inbound leads with automation.
Pros:

• The core CRM software is free.
• Provides real-time notifications of lead behavior.
• Allows personalized email sequences for both leads and existing customers.

Cons:

• Per-user plans can be costly for small businesses.
• Limited to one email per contact.

Features
Store and manage contacts, track interactions, and keep all customer information in one place.

• Visualize and manage your sales pipeline, track deals, and forecast revenue.
• Track leads from the first interaction to close, with detailed timelines of their activity.
• Integrate with your email to log and track communication, schedule emails, and use email templates.
• Generate detailed reports on sales activities, productivity, and performance to make data-driven decisions.
• Automate marketing tasks such as email campaigns, social media posts, and lead nurturing workflows.
• Use live chat and chatbots to engage with website visitors and provide instant support.

Zoho CRM - Best for Automation & Small Businesses

Pricing:

• Standard: $20/user monthly, $14/usemonth annually
• Professional: $35/user monthly, $23/usemonth annually
• Enterprise: $50/user monthly, $40/usemonth annually
• Ultimate: $65/user monthly, $52/usemonth annually

Zoho CRM is ideal for newcomers, offering an intuitive interface and a free plan with essential features for individuals or very small businesses. As the business grows, users can upgrade to paid plans for advanced functionalities like marketing automation and data tracking. It integrates seamlessly with other Zoho tools and third-party apps such as Mailchimp, Google Analytics, and QuickBooks. This scalability and ease of use make Zoho CRM a top choice for small businesses.
Pros:

• Offers a free plan
• Affordable pricing options
• Automation features available on all plans
• Multiple integration options
• User-friendly interface
• Mobile app available
• 30- to 45-day money-back guarantee

Cons:

• AI features only in higher-tier plans
• Limited custom fields
• No integrations available with the free plan

Features

• Automate routine tasks, manage leads, deals, and contacts, and create optimized workflows.
• Customize the CRM interface with a drag-and-drop editor.
• Define and manage sales processes, set processing rules, and review data quality.
• Create and visualize customer journeys, and coordinate actions across departments.
• Generate reports, create dashboards, and analyze trends.
• Forecast sales, manage territories, and use gamification.
• Use AI assistant Zia for lead and deal prediction, voice assistance, and macro suggestions.
• Tailor layouts, components, views, and filters, and support global selling.
• Create groups, share updates, and leave notes for teammates.

Nimble - Best for a Simple Pricing Structure

Pricing:
Nimble offers two pricing plans:

• $29.90 per seat/month
• $24.90 per seat/month, billed annually

Both plans include 25,000 contact records, 2 GB/seat storage, and integration with Microsoft 365 and Google Workspace, along with Nimble Prospector and a 14-day free trial.
Nimble CRM combines contact management, social media, sales intelligence, and marketing automation for relationship insights. It integrates productivity apps to consolidate contacts, communications, calendars, and data from social media. This helps small businesses manage contacts and relevant individuals in one platform, avoiding app switching. Nimble supports thousands of small to mid-sized businesses in nurturing relationships across email, social networks, and over 90 cloud-based apps.
Pros:

• Single-tier pricing structure
• 14-day free trial
• Sales prospecting tools

Cons:

• Doesn’t offer multiple tiers
• Limit on contact records
• Limit on group messaging

Features

• Identify, build, and nurture relationships
• Manage leads, track deals, and forecast revenue
• Access and manage contacts from Gmail, Outlook, and social media
• Use custom web forms to capture leads
• Access CRM information from mobile apps
• Visual workflows and deal pipelines for opportunity management
• Integrate with over 100 partners for lead capture, email marketing, and more
• Generate in-depth sales performance reports

Here’s a table to compare pricing options for different CRMs:

What Is CRM Software?

CRM software is a tool for managing sales pipelines and customer relationships. It helps businesses track interactions with leads and customers, moving them through stages of the sales process. CRM systems provide visual pipelines, stage-specific actions, and features like reporting dashboards, workflow automation, and document management. The right CRM depends on your business’s specific sales process and needs.

How do I choose a CRM for my business?

To choose a CRM for your business, start by assessing your specific needs. Then, find CRM software that offers the features you require. Consider the pricing, customer service, and ease of use to determine its overall value for the cost.

Are there free CRMs available?

Yes, many CRMs offer a free tier, but these are often basic and may lack the necessary features. However, they are useful for testing the product and evaluating its user interface.
​
The best CRM software, such as Pipedrive and HubSpot, integrates seamlessly with existing systems, offers robust features for managing customer relationships, and provides insightful analytics to drive sales and marketing strategies. Choosing the right CRM can significantly enhance customer engagement and streamline business operations.

My job requires me to fill in a bunch of figures and tables in Google documents that are calculated in Python.
Currently I hand copy & paste these values, but it feels automatable. Does anyone have any guidance on how to:
1) Create a new Google doc based on a template. 2) Fill in values in the doc
My research so far suggests this isn't possible unless I were to use Microsoft Word or something similar instead of Google docs.

He broke up with me because I disrespected him, but that’s not how it went in my pov .
My ex developed a narrative that i didnt love or care about him. then he broke up with me because he didnt trust me anymore. the reality is, he was so wrong, i did love him, and care deeply for him. and i dont understand how he didnt feel that? our breakup was led up with these 2 situations:

1. we were at a carnival and we couldnt win much games. i said "ohhh we suck", but he heard it as "you suck", but in reality i was just messing and he misheard me. then we went on a rollercoaster, i kept teasing him saying "are you scared" again i was messing but he took is so seriously and got hurt.
   
2. my ex hung out with his friend, lets call him Jay. i asked him how it went, asked some questions about Jay. and apparently my ex thought i was interested in him because i kept asking too many questions. he proceeded to say that I said Jay was attractive. Which is not true, i dont know why hes putting words in my mouth? Why was he accusing me of this? I asked questions about Jay because im genuinely interested in how my ex's day went... and Jay is someone i never met too.
   

He keeps saying i hurt him , i disrespected him. But in reality, i cared deeply for him. Nothing i said to defend my actions worked. I kept asking for another chance but he says the trust is broken and there are no redeeming qualities, he says its humiliating if he gets back with me.
TLDR: ex said I disrespected him, he thought I never loved or cared about him. But I did.

Full disclosure, I approach this from the perspective of what one would call Christianity, though I no longer identify with modern Christianity.
Too often the atheist argument is, “Science has been proven, but the Bible is just words in a book that who knows who wrote.”
I argue here that this is apples to oranges.
It’s true that the young earth understanding combats science. However, the sources are still apples to oranges. Scientific sources are (more or less) contemporary, and concern the observation of phenomena and experimentation.
But what we’re dealing with in Scripture is historical narrative (except in those cases where the style is clearly poetry), not scientific study. This isn’t a case of setting one set of experiments against another to prove which theory is true.
Historical writings always bear a level of uncertainty. Yet none of us argue that Herodotus or Tacitus are unreliable just because we don’t know for sure who wrote their works, or that they’re telling the truth, or more pertinently, that their writings have no scientific basis.
If you want to disprove Christianity with science, you can only do so for certain by proving beyond a shadow of a doubt what brought the world into being. Or by finding the body of Jesus Christ, proving the resurrection and ascension was a lie. Or by bringing the theory of macroevolution into the realm of observed fact, by way of direct observation, which is impossible considering how long it’s stated to take.
After all, is this not how science would disprove a historical account? If Sima Qian wrote that the emperor of Han was the son of a tributary daughter of Daqin, wouldn’t the way for science to disprove this be to test the DNA of the emperor of his day for Italic heritage?

The history of the Panjabi folk song "Jugni" is a captivating blend of storytelling, spiritual yearning, and a touch of mystery. Unlike a single song, "Jugni" represents a narrative style deeply embedded in Panjabi folk music for centuries. The word itself translates to "firefly" and is also used to describe a free-spirited woman. This symbolism reflects the multifaceted nature of Jugni performances.
The most widely accepted view suggests Jugni wasn't a specific song but a storytelling method used by Panjabi folk singers. It's likely that the themes explored in Jugni narratives ranged from everyday life experiences to spiritual reflections.
There's a theory suggesting a specific origin point around 1908, with folk singers Bishna and Manda credited for its creation. Both men hailed from the Majha region. According to a local lore, Manda (real name Mohammad) was a Muslim Mirasi from Hasanpur, Amritsar, while Bishna belonged to a Jatt family from the Kasur-Patti region. Their repertoire consisted mainly of traditional folk songs like Mirza and Tappe.
This theory behind Jugni's birth is interesting. It is said that around 1908, to celebrate the 50th year (golden jubilee) of Queen Victoria on the throne, a ceremonial flame traveled across British-ruled India, reaching every major city and district headquarters. Bishna and Manda, known for their stage performances, followed the flame wherever it went.
There's a discrepancy in how the word "Jugni" came about, but generally it's claimed that illiterate Bishna and Manda mispronounced "Jubilee" as "Jugni." Capitalizing on the festivities, Bishna and Manda incorporated the "Jugni" (or Jubilee) flame into their performances. They sang self-composed verses about the flame, accompanying themselves on traditional instruments like the Dhad and King. These catchy verses, referencing specific cities and villages, quickly gained popularity, inspiring others to create their own Jugni verses.
Their original 'Jugni-verse' was presumably: "Jugni jaa varhi Majithe, koi rann na chakki peethe, Putt gabhru mulak vich maare, rovan akhiyan par bulh si seete, Piir mereya oye Jugni ayi aa, ehnan kehrhi jot jagaee aa"
This 'Jugni's poetic style and versification later became a traditional method and started taking much more in it's clasp but the beginning of 'Jugni' always remained in some city or place:
"Jugni jaa varhi Ludhiane, Uhnun pai ge anne kaane, Maarn mukkian mangan daane, Piir mereya oye! Jugni kehndi aa, Jehrhi naam Ali da laindi aa"
As the "Jugni" flame traveled, Bishna and Manda's fame grew. However, the era was marked by public discontent towards British rule, including famines and oppression. This social unrest found its way into their Jugni verses, which often criticized the British Raj.
The popularity of these anti-colonial verses did not go unnoticed by the authorities. Bishna and Manda's performances were banned, forcing them to move their shows away from official festivities. Despite police intervention and crowd dispersal tactics, their revolutionary Jugni performances continued to inspire anti-British sentiment.
Tragically, their defiance ended with their arrest and torture by police in Gujranwala. They were reportedly buried in an unmarked grave, their voices silenced but their Jugni legacy living on in the hearts of the people. Both Bishna and Manda are said to have been around their 50s and unmarried, so it is said they died without heirs.
However, there are inconsistencies about this theory. Firstly, Queen Victoria's golden jubilee, which would be the most relevant jubilee for a celebration in 1908, actually occurred in 1887. Additionally, there's no historical record of a nationwide jubilee with a "Jugni" or "Jubilee" flame traveling across India for her coronation as Queen or Queen-Empress of the British Raj.
This discrepancy casts doubt on the accuracy of the story. It's possible that the details about the jubilee and the creation of Jugni are misremembered or embellished over time. Alternatively, there might have been a localized event around 1908 that involved some form of light or celebration, but it wouldn't have been the grand jubilee described in the story. It is possible that there was local events celebrating an end to the 1857 mutiny against British rule.
An alternative perspective comes from the acclaimed Panjabi folk singer Alam Lohar. He claimed to have coined the term "Jugni" inspired by Sufi poetry, and is credited with popularizing a specific style of Jugni singing. In his renditions, Jugni became a vehicle for expressing spiritual themes, often referencing God with terms like "saeen".
Lohar's own journey with Jugni began during his early performances in the 1930s, pre-dating the partition of Panjab. As a child prodigy, he sang Jugni extensively during this time. Unfortunately, limited recording facilities in British India prevented many of these early performances from being captured.
However, later in his career, Lohar released an LP record titled "Jugni" which became a huge success, achieving gold disc status in 1965. He recorded numerous variations of Jugni throughout his career, and some of these recordings are still available on LP records, black and white TV footage, and even YouTube.
Lohar's influence extends well beyond himself. Singers worldwide, including his son Arif Lohar, have been deeply inspired by his renditions of Jugni.
The passage also offers some interesting background on the word "Jugni" itself. It mentions a theory that Lohar might have been influenced by encountering the term in Sufi writings. Additionally, "Jugni" is noted to be a traditional Muslim prayer tool (Tasbih) and an ornament worn by Panjabi women. However, the connection between these uses of "Jugni" and the musical genre wasn't explicitly explained by Lohar.
Lohar's claim is contested by other Panjabi artists. They argue that Jugni existed well before him. This viewpoint strengthens the idea of Jugni being a long-standing narrative tradition.
Despite the debate on its exact origin, some aspects of Jugni's history are clear. It's an established Panjabi folk narrative style, likely referring to fireflies or a free spirit. Alam Lohar undeniably popularized a particular style of Jugni focused on spiritual themes. Renditions of Jugni have been made by many artists including Arif Lohar, Saleem Javed, Asa Singh Mastana, Surinder Kaur, Gurmeet Bawa, Kuldip Manak, Gurdas Mann, Harbhajan Mann, Rabbi Shergill, Malkit Singh, Babbu Mann, Diljit Dosanjh, Bilal Saeed, etc.
In conclusion, Jugni's history is a testament to the enduring power of Panjabi folk traditions. While its exact beginnings might be debated, Jugni's ability to capture the essence of a free spirit and the yearning for the divine continues to resonate with audiences.

First some info
Hey all, first to clarify a few things. This is an advertisement for 4 players needed for a long-term, homebrew campaign starting at level 6. If you are looking for a purely RAW dnd setting with RAW mechanics and gameplay, this likely isn't something for you. And that's okay. This campaign will be taking place weekly on Monday evenings, AUSTRALIA TIME. If you apply for this campaign, I am going to assume that you will be able to consistently make this schedule. Please familiarise yourself with this as if you are in the USA, it will be early hrs of the morning for you most likely (approximately 2-3am start for those on the East Coast).
I am an experienced GM and I expect a certain commitment from my players. This being a mutual understanding that the more passion we put into the games, the more fun and fulfilment that we will get from them. As a DM, my style is a roleplay and exploration focused game. With the potential for long stretches of combat sessions when narratively appropriate. I run a number of homebrew rules that I believe fit my style of game better. This campaign is in a unique position of exploration over all else. You will need to build characters who have a sense of self as well as a desire to explore. While it is NOT essential or required, taking notes is encouraged given I do like the old lore dump from time to time.
Lastly for the info. Please do not feel intimidated if you are a new player to dnd, wanting your first game. Maybe you are someone who has played Baldur's Gate III and want a shot at the TTRPG version. All are welcome. Please do not apply though if you are under the age of 18, nothing personal, however its not the vibe or themes I'm going for. This campaign will use Discord and Roll20. I'm happy to teach roll20 use, its fairly straight forward to those who haven't used it.
Campaign Premise
Now that stuff is out of the way! Lets have a chat about the kind of story you will be signing your Monday's away to for the indefinite future.
For longer than even Elvish recorded history, around the equator of the world, have been a set of impassable leylines. For millennia, ships, airships and any who attempt the treacherous crossing of this equatorial barrier into the South has never been heard from again. All forms of divination and teleportation magic has proved futile at providing witness to the other side of the great divider. Until 5 years ago. 5 years prior to the event of the campaign, the 3 largest nations to the North developed a device called "The Arcane Anomaly Pacifier," (TAAP). Which is a ring of three large towers that every 6 months, can stabilise the leylines in a small enough area over the ocean to provide safe passage for a fleet of ships. The first of these crossings was named "The Exodus."
Since then, 9 other crossings have been made into the new lands. You, the party find yourselves on the 10th crossing. Leaving from whatever life you had before, into new prospects of employment. Were you running? Hiding maybe? Or even someone down on their luck in search of new horizons! You have accepted the job of Expedition Security for an eccentric Gnomish scientist named "Odana Gerrul." She believes that there is more to this southern wasteland than meets the eye.
Rumours of an artifact with the power to control the flow of magic run rampant within the new colonies as ruins of who came before are starting to be uncovered. Will your party be the ones to unlock the secrets of the new world? Or will the mystery swallow you up whole?
How to apply
Thankyou newfound friend for sifting through my word vomit. Now if you feel like this game may still be for you, here's how you can go about letting me know! Please fill out the following google form as accurately as you can. (Extra consideration will be put into those applicants who go into a bit more detail) I'll contact you further if I believe that you would be a good fit for the group. Any questions, please comment below.
https://docs.google.com/forms/d/e/1FAIpQLSfC3mYtky9b9_RknQzS9Y4g0rLkDGmzrjhtF9zXfucUdpwccw/viewform?usp=sf_link
I look forward to hearing from you.

I have been talking to a guy over some weeks now. We are supposed to meet tomorrow. He wants me to come to his home. Which I have not agreed to.
We have been speaking for MANY hours. Over the phone, on video and in written. He calls me every time he has a moment. I also call him often.
Since we don't have the same native language there can be misunderstandings. Both in understanding the meaning behind words and cultural differences. Danes can be consiyvery direct and rude. But he has been living in DK for 20 years so he knows the culture.
Here is the subject. He has been sent out to Afghanistan and I asked him if he had killed someone. At first he gave me a somewhat detailed reply. Which I was happy with. But after that he spent 30 minutes on telling that it was absolutely forbidden to ask a soldier this. There are even books about this topic, he informed me. I told that since we have never met I could ask him any question but that he could choose not to answer the question. In the a bit agitated conversation following this lecture I asked what other questions I was also not allowed to ask. Which there wasn't. He said.
We continued talkimg and I avoided this topic since I know it can be a sensitive one and since I knew what I needed to know at that time. I asked because a persons reaction to this particular question could be very useful to find out if it would be safe to meet him.
In general I find him open and honest and really not hard or bitter. He understands me well and I like his person.
Today I asked him about his expectations to a relationship. He started by saying that he aimed for one to life with. But then a parallel to the above mentioned happened. Half an hour lecture about what couldn't be promised so soon, it depended on the person you met what you wanted, that sometimes men wanted to live with one particular women even though he said he wouldn't. And sometimes everything went too fast and that many expected sex on first date and sometimes people messed up good potential by talking too much and bla bla bla. I know all this, I have been on many dates.
I think he kind of slammed the door in my face here with all those second thoughts and reservations.
My simple question was: what do you dream about with the right one. It could be me or another one. I know that very well. I am 54.....
One good thing happened here. I rescheduled our date to last one hour only in a place where none of us are living. My expectations are down to zero. Which is really good. And we have had many good talks. So I don't want to cancel.
But I don't like this pattern. I don't really see him as an avoidant and I have also not sensed commitment phobia in general. But I don't like this.
But what do you think about this 'dont you dare mentioning this again' attitude?

Introduction

In this post, we'll be discussing something called "Virtue Ethics." This is a normative theory of ethics that's most associated with Aristotle, though has in recent times experienced a resurgence of sorts from modern philosophers, some of whom have tweaked and modified it, and in doing so have created different branches on this tree of moral theory. We will be comparing these different flavors of Virtue Ethics to that of the New Testament's, pointing out where they're similar, as well as highlighting where the NT differs (and is actually superior) from the heathens' views.
I want to preface all this with a verse and a warning:

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."-Colossians 2:8

The entire Bible, over and over again, warns against syncretism. It's a running theme throughout to condemn the practice, with this verse being one of the more explicit ones to do so.
Mapping the ideas of Pagans (and especially Greek philosophers) onto the Scriptures has always resulted in people severely misinterpreting the Bible, as looking at the Word of God through a Hellenistic lens is and always has been extremely innapropiate to the author's original intent.
Whenever Greek philosophy or ideas are referenced, they're always portrayed in a bad light or otherwise used to make a point. Examples of the latter could be found in the apostle Paul's writings, as he was a fully educated Roman citizen of his day, and so he made use of known Hellenestic philosophy and literature (that he would have been familiar with) by redefining their terms and ideas in a way that would be consistent with the theology of his own religion. The apostle Peter did the same within his own epistles whenever he mentioned "Tartarus," the abyss/prison for certain disobedient angels that rebelled against God, despite the fact that the word has its roots in Greek mythology and not Hebrew religion (though, the belief that there were a group of spiritual beings that rebelled against the highest authority in the heavens was one technically shared between the two ancient cultures; even if the parties involved were vastly different, as well as the contexts of the rebellion itself).
The affect Hellenstic philosophy has had on the way people think (even subconsciously) can still be felt to this day, and can be seen in the confusion modern "Christianity" has brought on through its adoption of Gnostic teachings such as Dualism or the inherently fatalistic views that many unknowingly hold due to the error of Classical Theism.
While yes, I will be commending the heathen (unbeliever) whenever they are right with their ideas as pertaining to this subject, I will also show where they are wrong.
Let's begin.

"What Is Virtue Ethics?"

First, we need to define some terms and point out the differences between this view and others within the larger debate of normative ethics.
There are three major approaches in normative ethics, those being: Consequentalism, Deontology, and Virtue Ethics. The following are definitions of the terms:
Consequentialism – a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct.
Deontology – theories where an action is considered morally good because of some characteristic of the action itself, not because the product of the action is good. Deontological ethics holds that at least some acts are morally obligatory regardless of their consequences for human welfare.
Virtue Ethics – theories that emphasize the role of character and virtue in moral philosophy rather than either doing one’s duty or acting in order to bring about good consequences. The virtue ethicist would argue that actions themselves, while important, aren't as important as the character behind them. To the virtue ethicist, consequences are also important, but they would say that good consequences ultimately flow from a virtuous character who has made virtuous decisions. Theories of virtue ethics do not aim primarily to identify universal principles that can be applied in any moral situation, instead teaching that the best decisions can vary based on context, and that there are only some actions that would be universally evil, only because those actions could never flow from a virtuous character in the first place (e.g., rape).
Aristotle's idea of ethics is in an important respect different from most people's, especially today. Heirs as we are to Kant’s idea of duty – there is a right thing that one ought to do, as rational beings who respect other persons – and to Mill’s idea of utility – the right thing to do is that which produces the greatest good for the greatest number – most of us see ethics as concerned with actions. "The function of ethics is to help me see what I ought to do in a given situation," the modern says. Aristotle’s approach was different. His ethic is not so much concerned about helping us to see what we ought to do, as about what sort of person we ought to be.
Aristotle was concerned with character, and with the things that go to make up good and bad character; virtues and vices. His sort of ethic does not look at our action to see if it fulfils our duty, or produces a certain outcome, such as the greatest good of the greatest number, and therefore merits approval. Instead, it looks at us; at the character behind the actions, to see whether we merit approval.
Comparing Virtue Ethics with philosophies such as Deontology and Consequentialism, we are able to divide ethical theories into two kinds; act-centered theories and agent-centered theories. Kant’s (Deontological) and Mill’s (Utilitarian) approaches are act-centered, because they concern themselves with our actions, whilst Aristotle’s is agent-centered because it concerns itself with the character of a person, which in his view was ourselves and our own dispositions that prompt our actions.
Both approaches have ardent present-day advocates, and so both are alive and well. Virtue Ethicists are dissatisfied with the answers ‘modern’ act-centered philosophy offers, and look for a more flexible, person-centered approach that takes more account of the subtle varieties of human motivation. Those in this camp see ethics as being about people – moral agents – rather than merely about actions. Of course, your actions matter. But, for Aristotle and his present day advocates alike, they matter as expressions of the kind of person you are. They indicate such qualities as kindness, fairness, compassion, and so on, and it is these qualities and their corresponding vices that it is the business of ethics to approve or disapprove.
All this seems simple and uncontroversial; there are two ways of looking at an action to evaluate it morally. You can take the action in isolation and judge it, or take the agent and judge him or her.
Virtue ethicists argue that act-centered ethics are narrow and bloodless. What is needed is a richer moral vocabulary than just ‘right and wrong’. There are subtle but important differences between actions that are good because they are kind and those that are good because they are generous, and those that are good because they are just. Likewise, there are subtle but important differences between actions that are bad because they are selfish and those that are bad because they are cruel and those that are bad because they are unfair. These, and many other, distinctions are lost when we talk simply about doing one’s duty, or promoting utility. Questions of motive and of character are lost, in these asceptic terms. Modern moral philosophy won’t do: it is cold, technical and insensitive to the many kinds and degrees of value expressed in human actions. Ethics is more than just thought experiments and hypotheticals about what would be the right course of action to take in any given situation we might conjure up from the comfort of our armchair. Ethics is about doing, and about context and character.

The Different Kinds of "Virtue Ethics"

Virtue Ethics has has been developed in two main directions: Eudaimonism, and agent-based theories.
Eudaimonism (Aristotle's view) bases virtues in human flourishing, where flourishing is equated with performing one’s distinctive function well. In the case of humans, Aristotle argued that our distinctive function is reasoning, and so the life “worth living” is one which we reason well. He also believed that only free men in the upper classes of society (i.e., the aristocrats) could excel in virtue and eschew vice, being that such men had greater access to the means in accomplishing this task as they had the wealth and resources to better perform their distinctive function of 'reasoning,' and thus "live well." For the Eudaimonian, inner dispositions are what one ought to focus on in order to cultivate virtuous traits, and thus a virtuous character.
In contrast, an agent-based theory emphasizes that virtues are determined by common-sense intuitions that we as observers judge to be admirable traits in other people. There are a variety of human traits that we find admirable, such as benevolence, kindness, compassion, etc., and we can identify these by looking at the people we admire, our moral exemplars. Agent-based theories also state that the motivations and intentions behind an action are ultimately what determine whether or not said action is actually virtuous. Whereas Eudaimonism understands the moral life in terms of inner dispositions or proclivities to act in certain ways (whether righteous or wicked, just or unjust, kind or cruel, etc.), agent-based theories are more radical in that their evaluation of actions is dependent on ethical judgments about the inner life of the agents who perform those actions, that is, what the motivations and intents are of a person.
[Note: While both Eudaimonism and agent-based theories are both agent-centered, Eudaimonism is not to be confused with an agent-based theory. Both branches concern themselves more with agents rather than acts themselves, but Eudamonism focuses on the self to improve whereas the agent-based theory focuses on others to improve.]

Common Critcisims Toward Secular Forms of Virtue Ethics

Firstly, Eudaimonism provides a self-centered conception of ethics because "human flourishing" (here defined as simply fulfilling our base function as humans, which is "reason" according to this view) is seen as an end in itself and does not sufficiently consider the extent to which our actions affect other people. Morality requires us to consider others for their own sake and not because they may benefit us. There seems to be something wrong with aiming to behave compassionately, kindly, and honestly merely because this will make oneself happier or "reason well."
Secondly, both Eudaimonism and agent-based theories also don't provide guidance on how we should act, as there are no clear principles for guiding action other than “act as a virtuous person would act given the situation.” Who is a virtuous person? Who is the first or universal exemplar?
Lastly, the ability to cultivate the right virtues will be affected by a number of different factors beyond a person’s control due to education, society, friends and family. If moral character is so reliant on luck, what role does this leave for appropriate praise and blame of the person? For the Eudaimonian, one ought to be born into a status of privilege if they wish to excel in being virtuous. For the proponent of an agent-based theory, one ought to be born into a society or family with good role models and preferably be raised by such, else they have no moral exemplars to emulate.

The New Testament's Virtue Ethic

The New Testament authors didn’t sit down and do a self-consciously philosophical exercise, for this was not what they were concerned with. They were concerned with giving practical instruction to disciples of the faith, and merely trying to express the ethical implications of their spiritual experience. That being said, we know the apostle Paul was familiar with the writings of Aristotle. We can actually identify places where Paul displays knowledge of Aristotle and incorporates some of the philosopher's ideas into his own epistles. Before we do this, however, it's important we refute common misnomers about what the Bible teaches concerning ethics in general.
You probably have heard many attack the ethics of the New Testament as being primitive and simplistic. "God dictates universal commands to follow: 'do not lie,' do 'not divorce,' 'do not insult.' And the only motivating factor is escaping hellfire and obtaining the reward of eternal pleasure." But in reality, this is a gross misrepresentation of the ethics laid out in the NT. I will argue the NT advocates for a form of virtue ethics, instead of claiming the NT contains a form of deontic ethics, as it is so often assumed.
Elizabeth Anscombe was one of the most influential virtue ethicists of the 20th century. Her work helped to revive virtue ethics in the modern era, however she also criticized the ethics of the Bible for promoting a form of ethics different than what Aristotle promoted:
"...between aristotle and us came Christianity, with its law conception of ethics. For Christianity derived its ethical notions from the Torah. (One might be inclined to think that a law conception of ethics could arise only among people who accepted an allegedly divine positive law..." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
We've already dealt with the issue of the Torah in another post. The Torah is not laying down moral laws, but describing justice in the form of ancient Near Eastern wisdom literature. But does the New Testament teach a deontic form of ethics? Anscombe might appear justified in her claim, as some "Christian" theologians have explicitly taught the ethics of the NT is deontic.
However, other theologians have argued the ethics of the NT is best characterized as a form of virtue ethics. In a study of the NT, we'll support this notion. As noted earlier, one of the central features of this approach to ethics is that the aim of ethics should be on living a virtuous life. Other forms of ethics focus on directing actions when confronted with a moral dilemma, but for virtue ethics every action is a moral or immoral action because all of our actions contribute or do not contribute to living a virtuous life. In other words, for a virtue ethicist, everything we do will contribute to living a fulfilled life. Now, the NT promotes a similar idea with a slight modification. The NT changes the distinctictive function and purpose for man in Eudaimonism from "reasoning" to loving God and others instead, and thus "living well" is changed from self-centered 'flourshing' (as defined by Aristotle) to glorifying God instead. The apostles taught everything we do contributes to living a life that glorifies God:

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."-1 Corinthians 10:31
"And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."-Colossians 3:17

So we see the same idea in Paul, that everything we do can be seen as a moral or immoral action. Everything we do should be seen as contributing to living a life that glorifies god or not. As a believer, the aim is not just doing good actions to avoid punishments, but to see everything we do as glorifying God. On secular virtue ethics, all our actions are either advancing a good life or not: nourishing your body contributes to living a good life. In a Biblical context: taking the time to properly dress contributes to living a good life, and not giving into the sin of sloth. So all our actions can be moral actions in this context, and so likewise for Paul and Jesus, all we do can contribute to living a life that glorifies God.
Since God made our bodies to thrive and enjoy life, we should nourish our bodies so we can thrive as God intended for our bodies to do, thus ultimately glorifying Him. Since we were created to experience and feel enjoyment, laughing and enjoying things throughout life glorifies God as well since we're experiencing emotions that God created to be experienced. Everything we do should be to glorify God, and often all that is is living our lives in the way that they were intended to be lived. Biblical ethics is very much more than merely performing right actions, but living a virtuous life that brings glory to God.
As Jesus said:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."-Matthew 22:37b

It is also important to focus on what it means to love, which is an important aspect of what it means to be a believer. Paul makes the radical claim that to love is the entirety of the law of God:

"For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself."-Galatians 5:14

Jesus also taught that to love God and love others were the two greatest commandments (Mark 12:28-31, Matt. 22:34-40). He also extends the commandment to love beyond one's brethren, and to love our enemies (Matt. 5:44). Loving those around us is central to what it means to be a believer (John 13:34; 15:12-17, Rom. 12:10; 13:8, 1 Cor. 13:1-8; 16:14, 2 Cor. 8:8, Eph. 4:2; 5:2, Phili. 1:9, Heb. 10:24, Jam. 2:8, 1 Pet. 1:22, 1 John 2:10; 3:23).
One might suggest this is no different than the Golden Rule: "Do unto others as you would have them do to you," or a Kantian rule: "I ought never to act except in such a way that I could also will that my maxim should become a universal law." In other words, "to live well is to perform good deeds or actions and nothing more." But an important point about loving someone is it cannot be done through actions alone. For example, one could buy a gift for their spouse to cheer them up. However, one could perform this action merely because they value performing right actions without any love for the person. One could donate to charity because it is the right thing to do, and not because she cares for the people who would benefit. In such scenarios, they can be seen as idolizing moral laws, not necessarily caring about helping others.
But to love someone requires more than merely performing right actions. You cannot love someone and not care about who they are as a person and where they are heading in life. To love is to will the good of the other. Jesus chastised the Pharisees of his day for only performing right actions, but not loving their brethren in their hearts. His criticism follows Matthew chapter 22, where Jesus says the greatest commandments are to love. The implication is the Pharisees perform proper actions, but have the wrong motivations for doing so. James Keenan puts it like this:
"Essential to understanding this command is that we love our neighbors not as objects of our devotion, but rather as subjects; that is, as persons. Thus, we cannot love others only because God wants us to do so, since then we would love them as means or as objects and not as persons. We can only love one another as subjects, just as God loves us." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 86)
A critic may bring up that verses of the NT are still phrased as commands, and therefore the structure implies duties were the central aspect of Christian ethics. But the importance of duties is not foreign to Virtue Ethics. Instead of being central to the ethical framework, duties flow from a virtuous character. Virtues are active and have certain demands for which a person must fulfill in their active behavior.
According to Aristotle, knowledge of the virtues gives us practical wisdom in how to properly act. Duties flow from the understanding of the demands of virtues. To put it another way, for virtues to manifest in persons, they have certain demands that must be fulfilled. For the believer, the command of love flows from being virtuous and aligning oneself with the character of God. Commitment to the character of Christ, who perfectly carried out the will of the Father, allows us to perform right and proper actions.
The NT also contains lists of virtues the believer ought to emulate, the most famous of these is in Galatians chapter 5:
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." (vss. 22-23)
Now, the connection with Aristotle cannot be more pronounced. The Greek phrase "against such there is no law" is almost identical to what we find in Aristotle's politics (3.13.1284a). It seems clear Paul is teaching a similar ethical framework to what Aristotle advocated for. Paul is teaching that the believing community ought to be persons who display key virtues, and that their conduct would not need to be regulated by a law. Instead, their character should be the standard others can measure themselves by. Romans chapter 2 is also a place we see references to Aristotle, where Paul notes that when Gentiles do what the law requires, they are "a law unto themselves" (vss. 14-15). In other words, they do not need to be told to act a certain way. They have the proper virtuous character that directs their actions, to do the good the law requires. Paul is advocating in Galatians that believers should think in a similar way.
So in Galatians 5, we have affinity with the teachings of Aristotle, and in other lists of virtues throughout the NT we see a similar idea, which is that Christians were meant to display virtues primarily (Rom. 5:3-5, 1 Cor. 13:1-8, Col. 3:12-17, 1 Tim. 3:2-3; 4:7-8, Jam. 3:17-18, 2 Pet. 1:5-8). From that, good deeds will properly manifest in our actions.
Anscombe made a great point on what the focus of ethics should be:
"It would be a great improvement if, instead of 'morally wrong', one always named a genus such as 'untruthful', 'unchaste', 'unjust'. We should no longer ask whether doing something was 'wrong', passing directly from some description of an action to this notion; we should ask whether, e.g., it was unjust; and the answer would sometimes be clear at once." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
Interestingly enough, Paul lays out a similar idea in explaining Christian ethics:

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you."-Philippians 4:8-9

In other words, the central aspect on living a Christian life was on what is virtuous, not on what is lawfully right or wrong. Right actions flow from whatever is honorable, true, and pure. Correlating with this is how Paul responds to the Corinthians who claimed that "all was lawful." Paul reminded them the emphasis is not on what is lawful, but on what is good for building a virtuous character:

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not."-1 Corinthians 10:23

One's main focus ought to be on what is good, not on laws that dictate behavior.
One of the key aspects of Virtue Ethics is the idea we ought to learn from virtuous teachers and imitate them. A virtuous character is obtained by imitating what a virtuous person does. This parallels a key aspect of Christian ethics. Imitating Christ was (and still is) crucial to living a virtuous life:

"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:"-1 Peter 2:21

Paul says in Romans 8:29 that Christians were predestined "to be conformed to the image of his Son." Jesus often taught his followers to do as he does (Matt. 16:24, Mark 8:34, Luke 6:40; 9:23, John 13:15, 34). Paul says in 1st Corinthians 11: Be ye followers [i.e., imitators] of me, even as I also am of Christ" (vs. 1). Hebrews 13:7 says to imitate the faith of the patriarchs. 1st Thessalonians 2:14 says to imitate each other. And jesus taught to imitate the good Samaritan from his parable (Luke 10:37). Imitating virtuous teachers was key for Christian ethics.
Aristotle tended to compare acquiring virtues with that of learning a practical skill, like playing an instrument or learning how to become a builder. Such practical skills are best picked up when trained by a master of that particular skill, because a teacher can always provide more insight through lessons they learn from experience. For example, an expert salesman can provide examples from his experience of what works with specific customers that a sales textbook could never provide. Many professions today require on-the-job training or experience before even hiring an applicant. The reason is: experience is key to learning a profession. Merely acquiring knowledge from a textbook or an instruction manual is often insufficient to master a skill, so why would mastering the skill of virtue be any different?
In the NT, a believer is to see the world through the eyes of Christ and to love as he loved. One cannot learn how to be a virtuous person without knowing what that life would look like. A key component of Christian theology is that the Messiah perfectly represented the Father and His will on earth, to show us how to properly live as God intended for man. This central tenet of the NT aligns well with agent-based theories of Virtue Ethics, and modifies it so that the person of Jesus Christ is the universal exemplar that one is meant to emulate. We are called to imitate him through our actions, thoughts, and desires, and to conform ourselves to the way he lived. As Paul said:

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."-Galatians 2:20

If learning from Christ is key, we should briefly take a look at the Sermon on the Mount, which is said to be one of Jesus' most important series of teachings. Daniel Harrington notes:
"The sermon begins with nine 'beatitudes' (see 5:3–12) in which Jesus declares as 'happy' or 'blessed' those who practice certain virtues, and promises them an eternal reward and the fullness of God's kingdom." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 62)
Jesus laid out what a life for those that follow him look like in detail. One ought to be merciful, pure in heart, a peacemaker, thirst for righteousness, etcetera (Matt. 5:2-10). The Sermon does not merely include what right actions are, but includes sections on proper desires. Not only is it wrong to murder, but it is wrong to desire to murder or wish ill on someone (Matt. 5:22). Avoiding adultery is good, but one also should not covet after another man's woman in their heart (Matt. 5:28). In other words, merely avoiding immoral actions is not enough. One must also not desire vices. A believer is called to desire what is good.
The Sermon is not necessarily laying down universal moral commands. For example, Matthew 5:9 says, "Blessed are the peacemakers," but this doesn't imply absolute Pacifism, as it would contradict passages in the Old Testament where it explicitly says there is a time for war (Ecc. 3:8). The point of the Sermon is to teach what a virtuous life ought to look like. A follower of Christ ought to use reason to know what is proper to do in various circumstances. For example, in Matthew chapter 6, Jesus offers guidance on how one ought to pray by presenting the Lord's prayer (vss. 9-15). This is a model of how to pray. It's not a command for followers to always pray in this exact way.
In reality, the Sermon on the Mount mixes in exhortations, parables, hyperbole, declarations, commands, etc. It is best understood as displaying what a virtuous life ought to look like. It's not a law code. Building on this, it's important to understand a proper action is context sensitive. Under Virtue Ethics, one should not necessarily apply a universal maxim to every situation. Sometimes the proper action will depend on what is at stake, who is involved, what is the background, etc. Aristotle advocated against the idea there were fixed universal laws that dictate actions, and instead he argued the right action would depend on the circumstances one finds themselves in. Although the ethics of the NT may be a bit more strict, it still places an emphasis on being sensitive to the context of situations.
In 1st Corinthians chapter 8, Paul lays out instructions on how to deal with meat that has been sacrificed to Pagan idols. Instead of stating an absolute prohibition against meat sacrificed to idols, Paul instructed Christians to use reason to come to the proper ethical decision based on context. In other words, the right action is not determined only by a law. Instead, the Christian had to make the proper decision based on the context: if eating caused another to stumble, then you ought to abstain; if not, then there's no harm done. The value of the action depends on the context.
A Deontologist might reply that there's still a universal law given here: that one should always abstain if it's going to cause another to stumble. This objection can be addressed by asking: how are we to know if eating the meat will cause another believer to stumble? To answer such a question, one must be sensitive to the context, which in this case would be knowledge of the fellow believer and your relation to him. It is the context that determines the right action, not a universal law. Moreover, Paul states that the primary goal for the believer should be to love (1 Cor. 13). The first consideration is once again not the rightness of action, but having love for one another. From this, knowledge of the proper action will follow.
Paul often explains that living a proper life as a believer will take work and practice. He reminded Timothy to attend readings, practice what these things mean, and keep a close watch on himself (1 Tim. 4:13-14). Elsewhere, he directs that all believers must work on their faith (Phili. 2:12). Beyond this, he also noted that not all Christians would have the same gifts, and to accept that this was normal (1 Cor. 12). For some, certain things may be a hindrance, whereas for others it is acceptable (Rom. 14:2-4). What matters is that we love and build one another up (1 Thess. 5:11). Right actions flow from love and knowledge of virtue. Rules are not the primary motives that dictate our actions; rules are secondary in this regard.
An interesting case can be studied with regards to divorce in the Gospels. Jesus preaches against divorce (Mark 10:7-9) and it is often interpreted to mean "divorce is always wrong, regardless of circumstances." However, it should be noted the prohibition on divorce is not a universal law. The context can affect whether or not a divorce is permissible. Jesus says that one can divorce over sexual immorality. Paul also has a situation where divorce is permissible, namely if one spouse is an unbeliever and wishes to leave (1 Cor. 7:15). The implication one can derive is divorce is not ideal, but there are circumstances where it may be the proper action to take. Given the other features of Christian Virtue Ethics we already covered, the proper action to take will depend on the circumstances and what the virtuous agent thinks is the most loving thing to do. A universal prohibition on divorce is not a Christian ethic. Instead, one ought to discern the proper action from circumstances. However, it's clear in most cases divorce would not be the virtuous thing to do.
Building on this, it's important to note that within NT ethics, certain acts are always wrong. For example, idolatry and sexual immorality are always wrong (1 Cor. 10:14, Col. 3:15, 1 Pet. 4:13). There are no possible scenarios where it would be okay to rape, because such an act would never flow from a virtuous character. But this concept is not foreign to theories of Virtue Ethics. Aristotle noted that for some actions, no qualifications could make them virtuous. Actions such as rape or murder are always wrong, because they would never flow from a virtuous character. So it's not as if a Virtue Ethicist cannot claim that some actions are always wrong. They simply are qualified as being unable to flow from virtue, whereas actions like lying or waging war could be considered virtuous for the right reason.
Now, despite Christian Virtue Ethics having many similarities with Eudaimonism (Aristotelian ethics), there are also numerous differences beyond what we've already noted. One of the deficiencies of how Aristotle lays out his ethical theory is that it is essentially an all-boys club. Aristotle writes mainly to aristocratic men, excluding women and slaves. In his view, women were inferior to men and slaves lacked the necessary rational faculty. But the Christians rejected this mentality, as the teachings of Christ and the apostles were available to all (Matt. 28:19). Paul said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28). Peter wrote that all Christians were part of the priesthood of Christ (1 Pet. 2:5). Jesus had women followers (Luke 8:2-3), and they were entrusted with delivering revelation (Mark 15:40–16:8). What we find throughout the NT is a radical change to how women were viewed in the ancient world. Paul is also likely building on Aristotle's household structure and refining it. David deSilva says the household codes of the NT are "...following the pairs laid out as early as Aristotle to such a degree as to suggest that these were standard topics in ethical instruction" (Honor, Patronage, Kinship & Purity, pg. 231). But Paul adds an important preface: submitting to one another out of reverence for Christ (Eph. 5:20-21). DeSilva says:
"...husbands, we cannot then ignore the distinctively Christian addition they bring to this arrangement; husbands are to be subject to their wives as well." (Honor, Patronage, Kinship & Purity, pg. 233)
Thus Paul doesn't break down the traditional perspective on the structure of the family, but he does add the idea that we all must submit to each other in reverence, love, unity, and cooperation because all are equal before God. There is no explicit mention in the NT calling for the abolishment of slavery, but it should be noted that Paul taught that slaves should be seen as equals. In the letter to Philemon, Paul is clear that his slave is no longer "as a servant, but above a servant, a brother beloved" (vs. 16). Thus, within Christian ethics class distinctions were supposed to evaporate. All were brothers and sisters of one family.
An important aspect of Christian ethics is that it wasn't a standalone ethical theory. It's embedded in the larger Christian worldview. The ethical framework is dependent on Christian doctrines. For Aristotle, his ethical theory is for men who were raised well. This is why these specific men desire to be virtuous and perform right actions. As for why the believer does good and desires to be virtuous, it's not because one was raised well, but because they have been activated by the power of God's Spirit (John 3:6, 1 Cor. 12:13). For believers, the reason as to why we desire to be good and virtuous is because the Spirit of God has regenerated us. He loves us so we can love others (1 John 4:19). One is meant to look to the life of Christ and what he has done by dying on the cross, to know that we are loved and forgiven. This in turn is meant to activate a good life, having seen what we have gained and been forgiven of. He calls and activates us to do similar to those around us. This is a more open system for people of all groups and classes. One only has to call upon the name of the Lord to be included. It does not require a specific gender or to be raised a certain way.
The goal of Aristotelian ethics is to achieve 'eudaimonia.' However, within the Bible the goal is as the Westminster Shorter Catechism puts it: "Man's chief end is to glorify God, and enjoy Him forever." Since the central aspect of Biblical Eschatology is that humans will continue on forever in resurrected bodies, the aim of ethics is more than living a good life presently. Living a good life now is important, but it was only one aspect in the Christian worldview. Humans are meant to live beyond this life, so the aim is also about building virtuous souls that will continue on. The importance of this is more crucial than it may seem at first. Paul said that we must all appear before judgment, so that "every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 15:10).
Being a virtuous person requires integrity, because one will still have to answer to God after death. If one can commit an evil act and no one finds out, then from the outside perspective he or she may still appear virtuous. Culturally speaking, the ancient world was very different from our own. All wrongdoings centered around public honor and shame. One did good to receive public honor, and one did not do what was bad to receive public shame. Right and wrong were connected to one's public honor and shame in the ancient Greco-Roman world. Thus good and evil were public ideas, not personal ideas. Ethical demands were grounded in the community in one's public appearance
The Biblical idea of an omniscient God who cared about our ethical status laid a foundation for integrity and personal guilt to emerge. Now one ought to do good because he is beholden to God, not just the community. Believers are to remain focused on God's approval and on the actions that lead them, regardless of the world's response. This lays down fertile ground for integrity to emerge. So the Biblical worldview has another important element built in that encourages ethical behavior, regardless of the honor it brings. One ought to do good because of a commitment to God not, because it might bring honor to one's name publicly.

Implications for Preterists

Paul believed that the Second Coming would happen in his generation, and prescribed certain things in the NT on the basis of that belief. An example of an exhortation that would no longer apppy to us today would be 1st Corinthians 7:24-29, where Paul argues that the times him and his fellow Christians were in called for celibacy, being that the Lord was fast approaching. It wasn't a sin if you did get married, of course; it was just harder to serve the Lord in this context if you had a family to worry about. Thus, Paul encouraged being single.
So, we need to be careful when reading the NT and determining what prohibitions or exhortations are still applicable to us today. Context is key.

After 6 months my mom started to struggle with Duolingo. Too many tenses including past tense "have + verb". I would like to her to learn words first with present simple, continues and also including past simple.is there a way to fix it in Duolingo or going to another app you could recommend me?

It's simple, it's powerful, it's PHP. These companies are hiring PHP devs: ⁣ - Web-Entwickler:in mit WordPress Erfahrung MyCityHighlight AG 🔥⁣ [📍 Ittigen] [💰 90’000 - 100’000 CHF] [💼 Regular] [🕒 Full-Time] [📣 German]⁣ https://swissdevjobs.ch/jobs/MyCityHighlight-AG-Web-Entwicklerin-mit-WordPress-Erfahrung/rdgw ⁣ ⁣ - Backend Engineer Lunchgate AG 🔥⁣ [📍 Zürich] [💰 80’000 - 100’000 CHF] [💼 Regular] [🕒 Full-Time] [📣 English]⁣ https://swissdevjobs.ch/jobs/Lunchgate-AG-Backend-Engineerdgw ⁣ ⁣ - Senior Software Engineer (Backend) Lunchgate AG 🔥⁣ [📍 Zürich] [💰 90’000 - 110’000 CHF] [💼 Senior] [🕒 Full-Time] [📣 English]⁣ https://swissdevjobs.ch/jobs/Lunchgate-AG-Senior-Software-Engineer-Backend/rdgw ⁣ ⁣ - Backend PHP Developein Threema GmbH 🔥⁣ [📍 Pfäffikon SZ] [💰 90’000 - 110’000 CHF] [💼 Senior] [🕒 Full-Time] [📣 German]⁣ https://swissdevjobs.ch/jobs/Threema-GmbH-Backend-PHP-Developerin/rdgw ⁣ ⁣ - Web Developer ATLANTIQ AG 🔥⁣ [📍 Chur] [💰 60’000 - 75’000 CHF] [💼 Regular] [🕒 Full-Time] [📣 German]⁣ https://swissdevjobs.ch/jobs/ATLANTIQ-AG-Web-Developerdgw ⁣

In the digital age dominated by keyboards and tablets, a humble yet ubiquitous tool remains a constant companion for many - the ballpoint pen. Often overshadowed by flashier technological advancements, the ballpoint pen continues to serve as a reliable and versatile writing instrument. This article delves into the history, mechanics, and enduring appeal of ballpoint pens.
A Brief History of the Ballpoint Pen:
The invention of the ballpoint pen can be traced back to the late 19th century. Inventors like John Loud (1888) and Wolfgang Matić (1904) received patents for ballpoint pen designs, but technical limitations prevented their widespread adoption.
The breakthrough came in 1938 with the Hungarian inventor László Bíró. Frustrated with fountain pens that malfunctioned in the humid Hungarian climate, Bíró developed a ballpoint pen using a fast-drying ink and a tiny, free-turning ball at the tip to regulate ink flow and prevent smudging.
Bíró's invention gained popularity during World War II, adopted by the Royal Air Force for its reliability at high altitudes. After the war, Bíró licensed his patent to Marcel Bich, a French entrepreneur, who launched the "BIC Cristal" ballpoint pen in 1950. This affordable, reliable pen revolutionized writing, making ballpoints the most popular writing instrument globally.
The Science Behind the Ball:
The seemingly simple ballpoint pen employs a clever combination of mechanics and chemistry:

• The Ball: The heart of the ballpoint pen is a tiny metal ball (usually made of steel, brass, or tungsten carbide) housed at the tip. This ball rests in a socket and is free to rotate.
• The Ink Cartridge: The ink reservoir, typically a plastic tube, contains a special type of ink formulated for ballpoint pens. This ink is thicker and faster drying than fountain pen ink to prevent leakage and smudging as the ball rolls across the paper.
• Ink Flow and Regulation: As the pen is moved across the paper, the ball rotates, picking up ink from the cartridge and depositing it on the paper. The ball socket and ink viscosity regulate the flow, preventing excessive ink from reaching the tip and causing blots.

Advantages of Ballpoint Pens:
Ballpoint pens offer several advantages over other writing instruments:

• Reliability: They are less prone to leaking or drying out compared to fountain pens.
• Versatility: Ballpoint pens work on a variety of paper surfaces, making them suitable for everyday writing needs.
• Durability: The simple design and robust materials make ballpoint pens long-lasting and resistant to minor drops or bumps.
• Convenience: No need for dipping or refilling ink frequently. Ballpoint pens are readily available and affordable.
• Variety: Ballpoint pens come in a vast array of colors, ink types (fine, bold), and designs to suit personal preferences.

Beyond the Basics: Ballpoint Pen Innovations
The ballpoint pen continues to evolve, with innovations catering to different needs:

• Retractable Pens: Eliminate the need for caps and prevent accidental ink stains.
• Gel Pens: Offer smoother writing with a more vibrant ink laydown.
• Erasable Ballpoint Pens: Combine the convenience of a ballpoint pen with the ability to erase mistakes.
• Multi-color Pens: Allow for quick switching between different ink colors.
• Luxury Ballpoint Pens: High-end brands offer premium ballpoint pens with sleek designs and high-quality materials.

The Enduring Appeal of Ballpoint Pens:
In a world increasingly dominated by digital communication, the ballpoint pen remains a vital tool. Here's why:

• Tactile Experience: The act of writing with a pen offers a unique sensory experience, promoting focus and memory retention compared to typing.
• Accessibility: Ballpoint pens are affordable, readily available, and require no batteries or internet connection, making them universally accessible.
• Personal Touch: Handwritten notes and signatures still hold a personal touch that digital communication can't replicate.
• Creative Expression: Ballpoint pens can be used for sketching, doodling, and artistic endeavors, fostering creativity and expression.

Conclusion:
The ballpoint pen, though seemingly simple, is a testament to human ingenuity. Its reliability, versatility, and affordability have made it an indispensable tool for countless individuals across the globe. From signing contracts to jotting down ideas, the ballpoint pen continues to serve as a vital link between thought and written word, ensuring its place in our everyday lives for years to come.

Coming from a middle class family in India, none of my family members ever got an opportunity to get a license, either because we could not afford a vehicle anyways or because nobody could teach us in the family(since most of the time driving skills are passed on from parents to children).
I decided at the age of 30 to aim for a license in Germany even if it costs me a fortune(which it did), and finally after my second attempt yesterday hearing the words, "Du hast die Prüfung bestanden" really made me feel super happy. Also, having passed the test in Frankfurt of all cities really was an awesome feeling !!
It may not be a big deal for many people, but for me without having been in Germany and having an opportunity to afford these kind of luxuries, it would not have been possible for me to achieve this.
Sometimes when I feel like bitching about my life here, just a simple introspection of myself and my past versus what I have now really makes me feel greatful for all that I have now :)
Now onto the next challenge, German language mastery !!

A fanfiction of The Nature of Predators by SpacePaladin15 https://www.reddit.com/HFY/comments/u19xpa/the_nature_of_predators/
Previous Prologue Next
Memory Transcription Subject: Slanek, Venlil Space Corps
Date [standardized Earth time]: August 21, 2136
Walking into the lab, we were welcomed by a Pokemon that looked oddly familiar to me, a pink creature with predatory eyes and small wings that looked completely vestigial. It wasn’t until I saw the Human inspecting a large screen embedded in the wall that I recognised them. Lilith and Sara, who were among the first Terrans to have visited Venlil Prime. Lilith, whose species was the ‘Clefable’ if I remember correctly, gestured for the three of us to come further into the lab.
“Hello there, thank you for coming so soon after settling in! It seems a lot of Venlil are quite excited to do the Infinity Energy tests.”
I give a slightly nervous ear flick in response.
“I uh, really just wanted to get this over and done with.”
“Right, well in that case you’ll be glad to know that this takes no time at all. It’ll be over before you know it, and you’ll have your exchange partners beside you through the whole process.”
I look up at Marcel and Felix, who both give me further reassuring glances. Marcel seems a little nervous though, awkwardly standing just in front of the door and obviously having no idea what he should be doing. As the Clefable leads me over to a chair and gestures for me to take a seat, she passes over a piece of paper and a pen.
“This is the consent form, please read it out completely and carefully before writing your basic information and signature.”
Lilith then bounds away to converse with Sara, who is still looking at the large screen teeming with strange writing and graphs. As I read through the consent form, I only grow more worried.
‘Permanent Infinity Energy infusion.’
‘Monitored for remainder of Space Corps service.’
‘Possibility of previously unknown side effects.’
I look over to Marcel and Felix, beckoning them over with a wave of my tail. Marcel kneels down beside the chair, bringing the three of us to roughly eye level as Felix rests on his shoulder.
“Sorry, but can you two just… stay close? This seems a bit more intense than I was expecting.”
Felix nods furiously, followed by Marcel giving a small, closed mouth smile.
“Of course, we’ll be right here.”
“After this is over, we can all get some food from the cafeteria. A nice salad or something, alright?”
The Human’s suggestion sounds nice, and my tail sways in agreement. I sign the form after reading through it a second time, and Lilith soon comes over to collect it. As she does so, I see Sara walking over with some wires and wool clips. She places them on a nearby table before turning to finally address me.
“Hello Mr Slanek, sorry for the wait. It’s just, the data we’ve gathered so far from the other Venlil is beyond fascinating. It's an amazing opportunity to investigate how life not native to Earth reacts with Infinity Energy and uh… you probably don’t care, sorry.”
With a lightly red hue showing in her cheeks, she grabs the wires and clips, and gets started on attaching them to various points on my body. From my knees to my paws, snout, ears, stomach, chest, tail… almost everywhere, really. This all only makes my nerves grow even more.
“Now, just as a warning, this will probably hurt a bit. It’s only for a moment though, and it just means that everything is working.”
As Sara attaches the last clip to the wool on my back, she walks back over to large screen on the opposite wall, which I am surprised to find now displays a wireframe model of myself. I notice my paws are beginning to shake slightly, and I turn towards my exchange partners, hoping to find solace. Not so long ago, I would never have even fathomed the idea of looking to predators for comfort, but now…
I reach out a shaking paw towards them. After hesitating for a moment, a look of surprise coming over his face, Marcel reaches out and takes hold of it. Felix scurries down the Human’s arm and places his own small paw on top of mine as Marcel gives it a gentle squeeze.
Turning back to the rest of the lab, Sara is swiping her hand to rotate the wireframe model of my body, while Lilith is retrieving something from a large, formerly locked box nearby. She pulls out a small yellow crystal, and walks back over to me. Sara sidles up beside her partner, and double checks the wire clips one last time as the Clefable holds out the crystal to me.
“This is a revive, which will inject Infinity Energy directly into you. Make sure you hold onto it tight, ok?”
I take a deep breath, giving Marcel’s hand and Felix’s paw a gentle squeeze as I do so.
“Understood.”
I reach out with my other paw, and grab onto the revive. For a moment, nothing happens, but then the revive begins to glow. I shut my eyes tight against the blinding light, and tighten my grip on the crystal. A strange sensation, like waves of pressure, emanate from where the revive touches my paw. Through my arm, across my chest, up my neck and down my navel un-
“BRAKH!”
I cry out as pain suddenly engulfs my snout and legs. A loud beeping noise comes from the clips attached to them, which I silently pray means that everything is working as it should. It feels like my legs are trying to rip themselves apart at the knees, and I understand instantly why I’m sat down for this. My snout too lights up, as if on fire without the heat, forcing me to grit my teeth until my jaw starts hurting as well from the preassure alone. I tighten my grip on both the revive and my partners. I feel weight shifting, and Felix’s paw disappears. Not a moment later, something warm and fuzzy jumps up onto the chair beside me, reaching up to rest a paw on my shoulder.
“It’s alright, we’re right here.”
I go to wrap my tail around him, only to find something strange. My tail has gone numb. The mixture of sensations, from numbness to pain, continues for a little while. As the revive breaks down into grey dust, I can finally open my eyes and unclench my teeth. Steadily, the searing pain fades, leaving my tail numb and my snout and legs sore. I breathe deeply again, and I turn my attention to Felix and Marcel. I retrieve my paw from Marcel’s grip and Felix hops back down from the chair. The Human reaches over to lightly pat me on the back.
“There we go, all over now. You did great, Slanek.”
“Th-thanks.”
Lilith comes over and begins detaching the clips from my wool, while Sara is already tapping away at the screen, the wireframe model of my body now looking very different than it was before. The majority of it is now coloured a stark white, although notably my snout and legs are a dimmer shade of muted grey. The only splash of actual colour is in my tail, the entire limb a vivid purple, most intense at the tip. After inspecting it for a moment, Sara turns back around to address me.
“Thank you for coming, Mr Slanek. The full results of this test will be sent to your holopad shortly, but I’ll give you the most important information now.”
Sara taps the screen a few times, and labels written in Venscript appear as a key for the colours.
White – Mixed
Violet – Poison
Grey – Unknown
“Your results are consistent with what we’ve seen in all the other Venlil that have been tested so far. Most of your body contain a mixture of all Types of IE, similar to Humans. Different Venlil seem to have the Poison IE concentrate in different areas of the body, I’ve seen it in arms, abdomen, throat, wool and elsewhere. For you it’s in the tail, which so far seems fairly common. The grey zones are the most interesting, as they’re in the same areas for each and every Venlil; the snout and legs. Combine that with how this energy isn’t quite Normal but also not Typeless, not to mention it’s almost complete lack of reactivity to external or internal stimuli… it will certainly be an area of research I'll happily dive into soon.”
As Sara explains the results of the test, Marcel helps me to stand up again. At first, I’m a little unsteady as my legs still feel slightly odd, but leaning on his arm helps. The numb feeling in my tail slowly fades, and I experimentally shake it back and forth a few times. There is… Poison in it? It doesn’t feel any different, at least at the moment. After Lilith and Sara once again thank me for my cooperation, the three of us are ushered out of the lab, left standing together in the hallway as another mini herd files in after us. I turn to look up at my companions, a slight bloom making its way onto my face.
“Hey, uh, sorry for what happened in there. To predators it’s probably a show of weakness to need someone sticking nearby but-”
“Okay, we’re nipping that ‘weakness’ shit in the bud right now.”
Felix’s surprising angry voice catches me off guard, and for a second I’m worried that I said something to make him mad. I realise that, in a way, I had… but not for the reason I thought.
“Needing a friend ain’t weakness, Slanek. Just look at Marc and I!”
Marcel smiles at the Buizel, before turning his gaze back down at me. His predatory gaze seems stern, and yet somehow friendly, despite that being essentially oxymoronic.
“Slanek, if I’ve learned anything from my time in the military, it’s that ‘weak’ and ‘strong’ are meaningless words in isolation. People can only reach their full potential when they have others lifting them up, whether they be a Human or Pokemon. I doubt Venlil are any different.”
Something flashes through my mind, a memory that Marcel's words invoked. Of course. One of the first pieces of Terran media I saw after First Contact; 'The Power of Us'. Felix nods along excitedly, jumping down from the Human's shoulder to be a bit closer to my level.
“Never call yourself weak again, alright? Marcel and I were already growing stronger with just the two of us, but now we have a brand-new friend? The three of us together will be unstoppable!”
Marcel snickers slightly.
“Not really the angle I was going for, but sure. Anyway, that packet of chips wasn't nearly enough. Like I said earlier, let’s go grab something from the cafeteria, alright?”
Seemingly immediately forgetting the previous topic, Felix’s eyes light up and his tails whir into action.
“Oh! I hope they have Wacan berries!”
As Felix rapidly ascends back up onto Marcel’s shoulder, my own tail begins to sway back and forth again. The predators’ kind words lifted my spirits and cast aside the embarrassment I had felt, spurring me to happily step forwards and follow the Human’s lead towards the station’s cafeteria.
As we made our way through the halls, I paid more attention to the various pairs and trios we passed. The Venlil all ranged from bubbling with excitement, a spring in their step as they walked joyfully beside their partners, to barely containing their fear, shaking slightly as they stuck close to the walls and avoided looking at most of the more predatory looking Pokemon. I wasn’t at either extreme, though I was leaning towards the former. I strode beside Marcel with contentment, mentally thanking my past self for signing up for the program. I was nervous to meet them at first, but it took almost no time at all for me to recognise the friends I had already been speaking to over text for whole herds of paws at this point.
When we reached the cafeteria, the place was already alive with many Terrans and Venlil. Some sat just with their exchange partners, while others gathered into larger herds, with the countless conversations happening between them melding together with the clinking of cutlery. Even out here on this station, with by far the strangest creatures in the Universe, the sound of people enjoying each other’s company was oh so familiar.
The three of us collected our meals and decided just to sit by ourselves, eventually finding a spot near a rather short Venlil sitting with a large, purple serpentine Pokemon that was presumably their partner. As Marcel and I set our meals down on the table, Felix quickly grabs a pastry from Marcel’s tray.
“I call dibs on the Wacan muffin!”
Marcel has selected some sort of soup for himself, while I chose a simple bunt leaf salad, although my serving seemed to have some sort of fruit in it that I didn’t recognise. I prodded the yellow chunks around, trying to determine if I had gotten some underripe juicefruit or something, catching Marcel’s attention.
“That’s Shuca berry. Not really my thing, but it’s decently popular.”
“Oh, it’s an Earth fruit?”
“Yep, looks like the kitchen’s experimenting with mixing cuisines. This soup is… surprisingly spicy.”
Looking up at the Human, I find that his face has turned a slight reddish hue, the flush no doubt signifying that he was struggling. A quick peek at the contents of his meal provides an answer, making me whistle slightly in laughter.
“Ah, that would be firefruit. Fitting name, isn’t it?”
“Fuck, you can say that again.”
As I watch my Human partner gulp down his glass of water, I pick up a few bunt leaves along with a small chunk of the Shuca berry and pop them in my mouth. The yellow fruit goes well with the bunt leaves, providing a mild but nice sweetness with the slightest kick of spice. Though, obviously not nearly as much as Marcel’s firefruit. The Human soon excuses himself to refill his water, Felix throwing a teasing quip his way between bites of the muffin.
“Fire Type doesn’t suit you, Marc!”
While trying to stifle my laughter at my friend’s misfortune, a slightly alarmed, raspy voice coming from my right catches my attention.
“Ssssevik, are you alright?”
Turning to my right, I find the large serpent Pokemon sitting nearby looking at her Venlil partner with concern. He is holding a paw over his stomach and groaning slightly.
“Y-yeah Arbok, I’m fi-fi -hurk-”
He gives a horrible sound somewhere between a burp and a retch, grabbing the attention of a few other people around us.
“Wassss it the berriesss?”
“N-no it’s -hurk- I think is the Pois- -hurk-“
Thinking quickly, one of the nearby Humans passes the Venlil a plastic bag. He accepts it and tries to thank them, only for his attempt to be interrupted by more retching. Just as he seems to lose control of his meal completely, he cries out.
“Gastro Acid!”
Instead of the typically yellowy green, the Venlil expels a thick, deep purple fluid into the bag. After a single powerful heave, the Venlil looks back up, seemingly slightly dizzy. A moment later, a sizzling sound can be heard coming from the bag, the bottom of which soon breaks. The acidic substance spills onto the floor, having corroded through the plastic like it was nothing. For a while, nobody makes a sound, nor barely moves. Venlil, Human and Pokemon alike in our little section of the cafeteria are all staring at the poor little Venlil who in turn has his eyes glued onto the now useless plastic bag. As for the purple acid, it soon fizzles away into nothing, leaving the floor spotless with no evidence that it ever existed.
The sound of approaching footsteps makes me turn around with a slight jump, finding Marcel returning with a new glass of water. His eyes dart first to the silent crowd, then to the small Venlil, then finally to me and Felix.
“Uh, did I miss something?”
Previous Prologue Next
~~~~~~~

NoPokedex

Humans - Typeless
Gojid - Steel/Rock

• Sovlin: Metal Claw & Rollout

Venlil - Normal /Poison

• Kam: ??? & Poison Jab
• Slanek: ??? & ???

Arxur - Dragon/???

• Isif: Dragon Pulse & ???

Tilfish - Bug/Dark
Zurulian - ???/???
Farsul - ???/???
Kolshian - ???/???
Yotul - ???/???
Mazic - ???/???
Dossur - ???/???
Sivkit - ???/???
Krakotl - Flying/???
Harchen - ???/???
Duertan - Flying/???
Thafki - Wate???
Sulean - ???/???
Iftali - ???/???
Drezjin - Flying/???
Jaur - ???/???
Letian - ???/???
Leshee - ???/???
Yulpa - ???/???

Boards I got maths compartment
Got rejected by JJ
Failed so hard in jee i switched to design.
Nid reject
Nift reject
Uceed ka toh chodh hi doh
And now Mit id , a private college, rejects me.
I keep qualifying for round 2 and keep getting rejected .
My mother told me it's ok, "mit toh hai hi" , after nift result (CMR -4200, obviously general category) and today I open my Mit results to see " sorry, best of luck for the future". I told her on phone , and she wasnt really paying attention to what I was saying, kept saying 'hmm hmm" and "what " , so I snapped and shouted at her saying " nahi sunna toh hum phone kyu kiye ? Mit nahi hua , yahi bolna tha".. feel like shit for doing that.
She gets to have a failure and an ungrateful bitch as her daughter.
What is so defected in me ? I spent weeks on my portfolio, had a good interview. They barely looked at my portfolio , mostly asked personal question. I humored them, made them laugh, they seemed pleased with my answers.
And today I get rejected.
I know a first year there, asked her for tips for mit round 2 and her portfolio - she made app design by copy pasting in mockups and templates, made Graphic posters in MS word and got in.
I spent a week literally drawing a 15 page website design by hand, years of art sketches, literally repainted a Michelangelo painting in a modern setting and got rejected .
Is it my personality ? Do I just look dumb ? Do I talk too much ? What is so wrong with me that even private colleges are rejecting me ?
And now I get to go to ISDI . A private college which charges 6 lacs/yr and takes in students who didn't even have the gall to give Nid/Nift in the first place.
Another four years of being an absolute financial burden on my parents.

This issue has been going on for years that has slowly gotten worse. Me and my ex have two children together. (F7) and (M6) from the moment they were born their father never showed much interest in his children, preferring to do other things. It was after they were born that I found out that their dad was a compulsive lair. About things big and small, and completely unnecessary. He would exaggerate the most simplest of stories, this is why we split. I ended up having the children, I was happy to do this. I made all doctors and dentist appointments, did all the school runs. Clubs, events at school. He’s alway had access to all the information I have. We agreed that we had was that he would have them on a Tuesday and Thursday night. And then every other weekend. He was very much a just Facebook dad. At first it was fine, by that I mean that even though he was always late, at that point only by half hour but at least he showed up. Drop off would be similar, always late but I managed to make it work. It then got to the point where the kids started saying things like daddy doesn’t feed us, daddy didn’t get up till lunch so we were by ourselves and. If I asked him about it he would say they were lying. It got to the point where he’d start making excuses not to have them, car breaking down/ working late. and on various occasions wouldn’t get up to bring them home for school. I had to call multiple times. Always the same excuses. Despite my daughter telling me she woke her dad up many times for him to tell the to leave him alone. So I stopped the sleepovers. He didn’t care. He got less and less involved with them. A few months back he told me that he was being seen by a doctor for Schizophrenia, BPD, bipolar, depression, anxiety and a smattering of other things. And in his own words he was prone to blackouts and fits of rage. I was understandably concerned for their welfare and suggested that until he was in a better place to care for them that he sees them at my house, that would take the pressure off of him. I know the kids would be safe. He went from having them multiple times a week to barely seeing them for 20 mins. He constantly lets them down. Is a no show 90% of the time. It’s started to really affect the kids. He can’t answer simple questions about their lives. When I try to find out where he is I get ignored. I have tried but nothing works. Last night he was meant to come and see them at 5.30, well an hour goes by and I message him saying “late again, I wouldn’t bother coming” I was beyond frustrated and fed up of having to be the one to tell the kids that their dad isn’t coming yet again. He starts calling me all names. He’s perfectly able to text me to say these things but can’t tell me he’s going to be late. It’s gotten to the stage where the kids would be better off if he just didn’t bother. They’re catching on now. I’ve now said to my ex to just not bother anymore, that he’s hurting them.

I've always had a crush on Grethel, ever since we met in freshman year. He was smart, funny, kind, and handsome. He was also the half-brother of """Josh Gogh""(not his real name)"", the famous actor. Grethel never bragged about it, though. He was humble and down-to-earth, unlike his celebrity sibling.
We became good friends over the years, sharing classes, hobbies, and secrets. We also worked part-time at the same bookstore, where we would chat and joke around during our shifts. Sometimes, I would catch him looking at me with a soft smile, and I would feel my heart skip a beat.
But I never told him how I felt. I was too afraid to ruin our friendship, or to be rejected. I didn't think he would ever see me as more than a friend. After all, he was the half-brother of an actor. He could have any girl he wanted.
Grethel lived with his mom and his younger brother in a modest house near our school and workplace, while I lived in a distant suburb. Whenever we had a long break between classes or shifts, he would invite me to his place to hang out. He said it was more convenient and comfortable than staying at the library or the cafeteria.
I always accepted his invitation, secretly hoping to spend more time with him. His house was cozy and warm, with family photos and souvenirs on the walls. He had a couch, a TV, a fridge, and a microwave in the living room, and a bunk bed, a desk, and a closet in his bedroom. He also had a spare room, where his brother Josh would stay whenever he visited.
Grethel and I had an awkward friendship at first, but we soon became closer. He would tease me, make me laugh, and share his thoughts and feelings with me. He would also play video games with me, or watch movies with me, or cook for me. He was the best friend I ever had, and I wished he was more.
One day, he asked me if I wanted to go to his brother's movie premiere with him. He said he had two tickets, and he didn't want to go alone. He said it would be fun, and we could hang out afterwards. I agreed, feeling a surge of excitement and nervousness.
I spent hours getting ready, trying to look my best. I wore a simple but elegant dress, and did my hair and makeup. I hoped he would notice me, and maybe feel something for me.
He picked me up in his car, and he looked stunning. He wore a black suit and a tie, and his hair was styled. He smiled when he saw me, and complimented me on my appearance. He said I looked beautiful. I felt my cheeks flush, and thanked him.
We drove to the theater, where we were greeted by a crowd of fans and paparazzi. Grethel held my hand as we walked through the chaos, and I felt a thrill of being with him. He led me to the red carpet, where his brother was waiting.
Josh Gogh looked just like he did on the screen, only more handsome. He had a charming smile and a confident posture. He hugged Grethel, and then turned to me. He looked me over, and raised his eyebrows.
"Who's this?" he asked Grethel, with a hint of curiosity.
"This is my friend, Marie," Grethel introduced me. "She's my classmate and co-worker. We came here together."
"Friend, huh?" Josh said, looking at our intertwined hands. "Well, nice to meet you, Marie. You're very pretty. Are you a fan of my movies?"
I nodded, feeling a bit starstruck. "Yes, I am. I've seen all of them. You're a great actor."
"Thank you. That's very kind of you to say. You have good taste," he said, flashing a smile. "Well, I hope you enjoy the show. Come on, Grethel. Let's go inside. The movie is about to start."
He pulled Grethel away, leaving me behind. I followed them, feeling a bit awkward. I wondered what Josh meant by his words. Was he flirting with me? Did he like me? Did he know about my feelings for Grethel?
We entered the theater, where we were seated in the front row. Grethel sat next to me, and Josh sat next to him. The lights dimmed, and the movie began. It was a thriller, and it was intense. Josh was the star, and he stole every scene. The audience gasped and clapped, and I joined them.
But I couldn't help but glance at Grethel, who was watching the movie with a serious expression. He didn't gasp or clap, even at the most shocking moments. He seemed distant and distracted, as if he was thinking about something else.
I wanted to ask him what was wrong, but I didn't want to disturb him. I decided to wait until the movie was over, and then talk to him. Maybe he would open up to me, and maybe I would find the courage to confess my feelings.
But as the movie ended, and the credits rolled, Josh stood up and grabbed Grethel's arm. He said he had to go to the after-party, and he wanted Grethel to come with him. He said he had something important to tell him, something that would change his life.
He didn't even look at me, or say goodbye. He just dragged Grethel out of the theater, leaving me alone. I felt a pang of hurt and confusion, wondering what Josh had to say to Grethel, and why he didn't care about me.
I got up, and walked out of the theater. I looked for Grethel's car, but I couldn't find it. I realized he had left with Josh, and he had forgotten about me. I felt tears sting my eyes, and I cursed myself for being so stupid.
I hailed a taxi, and gave the driver my address. I sat in the back seat, feeling miserable and hopeless. I wondered if Grethel would ever call me, or text me, or apologize. I wondered if he would ever know how I felt, or if he felt the same.
I wondered if I would ever see him again.
I remembered the last time I saw him, before the premiere. It was the day before, and we had a long break between our classes. He invited me to his place, as usual. I agreed, as usual.
We went to his house, and he made us some sandwiches. We ate them in the living room, while watching a sitcom on TV. We laughed at the jokes, and commented on the characters. We were having a good time, as usual.
Then he suggested we play some video games. He said he had a new game that he wanted to try. I agreed, as usual. We went to his bedroom, where he had his console and his TV. He turned on the game, and handed me a controller.
We played for a while, and it was fun. The game was a racing game, and we competed against each other. He was better than me, but I didn't mind. I enjoyed his company, as usual.
Then I felt tired, and I yawned. He noticed, and asked me if I wanted to take a nap. He said I could use his bed, and he would use the couch. I agreed, as usual.
He gave me a pillow and a blanket, and told me to make myself comfortable. He said he would wake me up when it was time to go. I thanked him, and lay down on his bed. He left the room, and closed the door.
I closed my eyes, and breathed in his scent. His bed smelled like him, and it made me feel warm and cozy. I cuddled with his pillow, and imagined it was him. I fell asleep, as usual.
I woke up, and opened my eyes. I saw him, and I smiled. He was lying on the lower bunk, playing video games. He didn't notice me, and he was focused on the screen. He looked cute, and I felt happy.
I got up, and climbed down from the upper bunk. I walked over to him, and tapped his shoulder. He turned around, and saw me. He smiled, and paused the game.
"Hey, sleepyhead. How was your nap?" he asked me.
"It was good. Thanks for letting me use your bed," I said.
"No problem. You looked tired. Did you have a good dream?" he asked.
I nodded, and lied. "Yeah, I did."
I didn't tell him that I dreamed of him. I didn't tell him that I loved him. I didn't tell him that I wanted to be more than friends.
I didn't tell him, as usual. ```

First time reader of Wolfe and I'm having an amazing time working my way through shadow and claw. I had to read this chapter a couple times to try and grasp it; it's extremely dense. I'm still finishing Claw of the Concilliator so my thoughts may change. I'd love to hear your thoughts.
The Tale of the Student and His Son Analysis
“Once, upon the margin of the unpastured sea, there stood a city of pale towers.”

• The unpastured sea evokes Hamlet “the undiscovered country” death and the unconscious. Pale refers obviously to a light color but also feebleness. However, a tower symbolizes wisdom and stability and the balance of forces (light and dark, fire and water, order and chaos). Wolfe is already painting this city in contradiction.

“In it dwelt the wise. Now that city had both law and curse.”

• Another symbol of duality: loss and gain. The wise give the law but simultaneously curse the city.

“The law was this: That for all who dwelt there, life held but two paths: they might rise among the wise and walk clad with hoods of myriad colors, or they must leave the city and go into the friendless world.”

• Here’s another contradiction: the wise wear myriad colors symbolizing their acceptance of all, but their law is built on exclusion, a brotherhood without.

“Now one there was who had studied long all the magic known in the city, which was most of the magic known in the world”

• The magicians study pan (all). They are comparative mythologists, occultists, Jungians, etc. (This, ironically, is Wolfe). Pan in Greek mythology is a cloven foot and horned god that plays the “pan flute”, and is associated with nature and sex. He is often accompanied by nymphs.

“And he grew near the time at which he must choose a path. In high summer, when flowers with yellow and careless heads thrust even from the dark walls overlooking the sea.”

• High summer is a reference to the “dog days” of summer. In ancient Greece, this was the hottest and most uncomfortable part of summer. It’s called the “dog days” because it coincides with the heliacal rising of Sirius in the constellation Canis Major. Furthermore, the Greeks believed the luminous Sirius (from seiros: scorching) caused the extra hot days. I mention this because it relates to the alzabo which in the Lexicon Urthus is from the archaic Arabic “al-dhi’b” which refers to a wolf, a jackal, or a star in Canis Major.

“How may I - even I who know nothing - have a place among the wise of the city? For I wish to study spells that are not sacred all my days, and not go into the friendless world to dig and carry for bread”

• Another paradoxical and ironic statement: he’s been studying all his life, but knows nothing. A Socratic kind of wisdom but also represents spiraling madness. Critically, he wants to study non-sacred spells; he turns away from the divine.

“ Do you recall how, when you were hardly more than a boy, I taught you the art by which we flesh sons from dream stuff? How skillful you were in these days, surpassing all the others! Go now, and flesh such a son, and I will show it to the hooded ones, and you will be as we.”

• Groomer! And if Wolfe is trying to evoke ancient Greece with this story, it’s well-founded that older Athenian men would often indulge their passion for youth. This would explain the use of the carnal word “flesh” to describe the creative process. Sex magic is a common occult practice and is certainly non-sacred. The passing of seasons represents the cyclical nature of trauma and abuse.
• Wolfe uses very unsettling language: “And the old man who had taught him thought of the beauty of the trees that had for so many years delighted his eyes like the white limbs of women.”

“Winter came stalking into the land from his frozen capital, where the sun rolls along the edge of the world like a trumpery gilded ball and the fires that flow between the stars and Urth kindle the sky. His touch turned the waves to steel, and the city of the magicians welcomed him, hanging banners of ice from its balconies and heaping its roofs with glaces of snow.”

• Perhaps a reference to Saturnalia but does not follow the ancient Greece theme. Saturnalia occurred near the winter solstice because the sun enters Capricorn, the astrological house of Saturn, at that time. Capricorn fits in with the Pan imagery as it too is a goat-like being.
• Saturn represents the cyclical course of time and season (Greek equivalent Chronos). Saturn would regularly devour his own children; this fits into the aforementioned cycle of trauma.
• Saturn is often represented with a sickle: a symbol of mankind’s partial control over the natural world.

“In spring, the most beautiful maidens of the city, the daughters of the magicians, were clothed in green; and while the soft winds of spring teased their golden hair, they walked unshod through the portal of the city, and down the narrow path that led to the quay, and boarded the black-sailed ship that waited them. And because of their golden hair, and their gowns of green faille, and because it seemed to the magicians that they were reaped like grain, they were called Corn Maidens.”

• Here the sickle imagery is introduced directly. The Corn Maidens are human sacrifices, but are compared to grain and corn; sent into the “unpastured sea.”

“Looking from his window saw the maidens filing by, he set aside all his books and began to draw such figures as no man had ever seen, and to write in many languages, as his master had taught him aforetime.”

• Is this not what Wolfe does in his writing? He constantly appropriates ancient words from forgotten languages to do his “magic.”

“ At first it seemed to him that all the skill his master had taught him of old had deserted him, for from the first light to the moonlight he was alone in his chambers save for the moth that fluttered sometimes to show the insignia of Death at his undaunted candle flame.

• More meta stuff: writer's block
• A moth showing the insignia of death is an interesting comparison. This moth could be interpreted as the final stage of metamorphosis before death. It could also refer to the Bombyx Mori, the silk moth. Mori in this sense means mulberry, but mori can also mean death (as in memento mori). The silkworm has a similar symbology to the scythe in that it represents man’s control of nature. This is the domesticated version of the silkworm that relies completely on humans for its survival and is genetically modified to promote silk production. This reflects the city’s practice of human farming and sacrifice.

“Then there crept into his dreams another; and he, knowing who that other was, welcomed him, though the dreams were fleeting and soon forgotten.”

• The Irony here is that although he works tirelessly practicing his magic, he only summons the being when he is not working, asleep and unconscious. He welcomes this being into his mind. “He heard the step, always in another room” He’s unable to pinpoint this being’s being; he can only pinpoint its secondary effects. As he continues his magic, the aftereffects become increasingly pronounced until finally the illusory becomes real. Milton describes hell as “darkness visible.” I think Wolfe is going for a similar effect here.

“Then the student dared turn himself where he sat, and he saw standing before him a youth haughty of port, wide of shoulder, and mighty of thew. Command was in his firm mouth, knowing wit in his bright eyes, and courage in all his face. Upon his brow sat that crown that is invisible to every eye, but can be seen even by the blind; the crown beyond price that draws brave men to a paladin, and makes weak men brave.

• The student’s creation terrifies him, but he doesn’t want to show his fear.
• “Haughty of port” meaning prideful with an air of superiority. Going back to Milton: “round he (Satan) throws his baleful eyes, that witnessed huge affliction and dismay, mixed with obdurate pride and steadfast hate.” Classic Luciferian pride.
• Contrary to popular depictions of Satan, he is one of God’s highest creations: “Whoever he is, the “Devil” is among the very first and best creatures of God. He is, so to speak, perfect enough, wise enough, powerful enough, one can almost say divine enough, to know God and not to surrender to him - to know him and yet opt against him, to desire freedom from him. But since this freedom is impossible in the love and light which always lead to God and to a free surrender to him, it must of necessity be fulfilled in negation, hatred, and rebellion.” (Alexander Schmemann). Satan is God’s highest creation but he is the most base, he is wise yet chooses irrationality, in Wolfe’s description he wears the invisible crown that all see. Satan is an ironic, paradoxical, and tragic figure.
• Milton also describes Satan as a commander

“Often I have seen, like a green serpent called by the notes of a pipe, a column of green slip down the cliff below our city to the quay.”

• Again Wolfe uses Miltonian imagery: “Thus they Breathing united force with fixed thought moved on in silence to soft pipes that charmed Their painful steps O’er the burnt soil.” Both descriptions suggest a snake charmer playing his pipes.
• This connects Satan and Pan: pan pipes as well as ostensible concern for his nymphs

“At this the young man’s eye flashed, and he demanded: ‘Who is this ogre, and what form has he, and where does he dwell?’”

• The ogre is the beast and the minotaur that lives in the west. The West is another symbol of death and the unconscious.

“His name no man knows, for no man can approach near enough…His harbor is an isle to the west, where a channel with many a twist and bend, dividing and redividing, reaches far inland. It is on the isle, so my lore teaches me, that the Corn Maidens are made to dwell; and there he rides at anchor in the midst of them, turning his eye ever to left and right to watch them in their despair.”

• Does no man know its name because no one has discovered it or because it doesn’t exist? Or are both the same?
• Eye of Sauron reference. Masonic all-seeing eye which masons say represents the omnipresence and omniscience of God, but, in reality, represents an all-powerful control system that constrains mankind. When Severian first goes against his guild he says of his fellow torturers: “ I saw them as powerful, the active principle of an inimical and nearly perfect machine.” Severian first realizes that Nessus is a vast control mechanism; the torturers are a gear in the infernal machine.
  
• The beast lies in the labyrinth. The twisting and bending channels describe a labyrinthine structure without directly calling it a labyrinth. When Domnina first observes Father Inire’s mirrors: “She ran to the curtains hoping to find another door behind them, but as soon as she pulled one aside, one of the eight walls painted with labyrinths opened and Father Inire stepped out. Behind him she saw what she called a bottomless hole filled with light.” Wolfe is trying to show that the beast, the control mechanism, is tied to these mirrors.
  
• The young man fleshed from dreams relates to the fish fleshed from reflected light in Father Inire’s mirrors. They are both paradoxical creations; how can one create reality from the virtual (dream stuff and mere reflections)? The fish is clearly a reference to Christ and the ichthys; Domnina even references Pascha. But this Christ is a virtual Christ, an antichrist. In Revelation, the Antichrist is depicted as the ape of Christ, but ultimately the Antichrist is a mere illusionist: “And for this cause God shall send them strong delusion, that they should believe a lie” (Thessalonians 2:11).
  

“For I am Noctua, the daughter of Night, and the daughter too of him whom you have come to slay…For though he did not know why, being of the stuff of dreams he was drawn to her; and she, who eyes held starlight, to him…At this the princess took pity on him, for all who have the stuff of dreams about them seem fair in some degree at least to the daughters of the night, and he fairest of all.

• Noctua means owl from Latin nox meaning night (and she is quite literally from her mother Nox). Nox is an important aspect of Thelema or the occult practices of Aleister Crowley. Nox is the formula of the night of pan, the “crossing of the abyss” and the union with “our lady of abominations” Babalon (from Revelations the whore of Babylon). In Nox, the adept experiences unification with the All through ecstatic destruction of the ego-self, dissolving duality into one or, in other words, nonsense. Ego death is a core element of mind control (MK Ultra and Project Monarch** remember the silkworm symbol).
• It’s clear from this passage and later passages that many others have been sent on this mission in the past. However, Noctua feels a particular affection for this commander.

“At length Night came, and they saw her striding from islet to islet with her bats about her shoulders and her dire wolves dogging her steps. No more than an easy carronade shot from their anchorage she seemed, yet they all observed that she passed not before Hesperus or even Sirius; but they before her. For a moment only she turned her face toward them, and none could be certain what her look conveyed. But all of them wondered if indeed the ogre had taken her without her will as her daughter had said; and if so, if she had not lost the resentment she might be imagined to have felt.”

• Hesperus represents Venus the morning star in Latin Lucifer or light bringer. As Russell puts it, the evening star is the morning star; it represents the drama of a hero striving for the highest seat of heaven but being cast out of heaven (matches the movement of Venus in the sky). Another connection to Sirius.
• Another suggestion that perhaps this quest is not as it seems.

“In ancient times, so it is said, a tattered child, the daughter of a fisherman, found on the sand a stoppered flask, and by breaking the seal and drawing forth the cork became queen from ice to ice. Just so it seemed, an elemental being, strong with the strength of the forging of creation, debouched from the tall smokestacks of their ship, tumbling over himself in dark joy and growing with a rush, as the wind comes.”

• This could be a Pandora’s box reference, critically Pandora. Another dualistic notion, that what saves the day also causes doom. Or perhaps Odysseus’ bag of winds; the aid turns into the curse. Fits into the overall narrative of the story that Severian is both a torturer and a hero. He is “severed” and “severs” into two. Dorcas: “All of you are torturers, one way or another.”

“Then he strode to the rail and looked down; but with such an expression that no one, not even the most brave, dared to look at him. When he lifted his eyes at last, his face was set and grim and with no word to any man he took himself to his cabin and barred the door.”

• Obviously despondent. Either about the evil he released into the world or that his great battle was with a phantasm or that the whole quest was a lie.

“But on the morning of the third day, the young man fleshed from dreams came out of his cabin and began to walk up and down the deck as he was wont to do”

• Allusion to the resurrection of Jesus on the third day. His cabin serves as his “tomb.”

“At this he looked up into the very vault of the firmament. And some thought he prayed, and some that he sought to restrain the anger he felt against them, and some only that he hoped to gain inspiration there. But so long did he stare that they waxed afraid, even as they had when he had peered into the water, and one or two began to creep away. Then he said to them: “Behold! Do you not see the sea birds? From every corner of the sky they stream. Follow them.”

• He’s come back from the dead but is filled with anger.

“None of them ever forgot that night”

• Nothing like an orgy after a long day of work.

“Certain of the Corn Maidens wed those princes who, having spent years so long enchanted that they are loath to leave that life (and have in that time learned much of gramary), build palaces on lily pads and are seldom seen by men.”

• They go out to become demonic forces in the world. Lily pads are a call back to Chapter 2 of shadow: “When I think of my own death, or of the death of someone who has been kind to me, or even of the death of the sun, the image that comes to my mind is that of the nenuphar, with its glossy, pale leaves and azure flower.” The nenuphar exists above and below the water; they exist in two worlds just as their journey took them from the east to the west.

“And when he beheld their dark sails, smutted by the burning tar that had blinded their enemy, he believed them blackened in mourning for the young man, and he threw himself down, and so perished. For no man lives long when his dreams are dead.”

• Absurd ending to the story. You can't help but laugh at the ending. Jonas even suggests that the end of the story has been edited.
• IMO, he kills himself because the “hero’s” journey was never meant to be a success. The hooded ones need the ogre to have the utopia.