Why Personalization Matters in Performance Marketing?

• Increased Engagement: Personalized content is more likely to capture attention and resonate with customers, leading to higher engagement rates and click-through rates on your marketing materials.
• Improved Conversion Rates: When customers feel like you understand their needs, they are more likely to convert, leading to increased sales, leads, or desired actions.
• Enhanced Brand Loyalty: Personalization fosters a sense of connection with your brand, creating a more positive customer experience and leading to increased brand loyalty.
• Reduced Ad Spend Waste: By targeting the right audience with the right message, you eliminate wasted ad spending and maximize the return on your marketing investment (ROI).

Leveraging Data for Personalized Performance Marketing

• Customer Relationship Management (CRM) Data: CRM systems provide a wealth of customer information, including purchase history, demographics, and communication preferences.
• Website Analytics Data: Website analytics tools track user behaviour, indicating which pages customers visit, what content they engage with, and how they move through your website.
• Social Media Data: Social media platforms offer insights into audience interests, sentiment, and online behaviour. Utilize this data responsibly, adhering to user privacy regulations.
• Campaign Data: Analyze data from past marketing campaigns to identify what resonates with your audience and personalize future campaigns accordingly.

Strategies for Personalization at Scale

• Audience Segmentation: Divide your audience into distinct segments based on shared characteristics, behaviours, or demographics. This enables you to customize your offers and communications to the unique requirements of each segment.
• Dynamic Content: Utilize technology to dynamically generate content that adapts to individual user profiles. For example, product recommendations on your website can be personalized based on a user's browsing history.
• Personalized Retargeting: Retarget website visitors with personalized ads based on the pages they viewed or products they interacted with. This helps keep your brand top-of-mind and encourages them to return and complete a desired action.
• Triggered Emails: Utilize automated email marketing campaigns that trigger based on specific user behaviours. For example, send a welcome email to new subscribers or a re-engagement email to dormant customers.
• Omnichannel Personalization: Ensure a consistent personalized experience across all channels, including email, social media, website, and paid advertising.

Tools and Techniques for Personalization at Scale

• Customer Data Platforms (CDPs): CDPs consolidate and unify customer data from various sources, providing a holistic view of each customer for personalized marketing efforts.
• Marketing Automation Tools: These tools automate repetitive tasks like email marketing campaigns and personalized content delivery, freeing up your time for strategic planning.
• Machine Learning (ML): ML algorithms can analyze vast amounts of data and make predictions about customer behaviour, enabling you to personalize experiences based on these predictions.
• Artificial Intelligence (AI): AI can generate personalized content recommendations, suggest optimal ad targeting parameters, and automate personalization tasks at scale.

Personalization with Responsibility

• Transparency and User Consent: Be transparent about how you collect and use customer data. Communicate and obtain consent from users regarding data usage for personalization.
  
• Data Security: To safeguard consumer information, put strong data security procedures in place. Observe all applicable data privacy laws, such as the CCPA and GDPR.
  
• Avoid Intrusiveness: Personalization should enhance the customer experience, not feel intrusive. Avoid bombarding users with irrelevant information or tracking them across the web.
  
• Focus on Value: Always strive to deliver value with personalization. Tailor your communications and offers to genuinely improve the customer experience and meet their needs.
  

The Road to Success: Data-Driven Personalization in Action

• Scenario: An e-commerce store selling athletic apparel wants to personalize marketing emails to customers who have abandoned their shopping carts.
• Data Sources: The store leverages customer data from its CRM system, website analytics, and abandoned cart details.
• Personalization Strategy: They utilize a marketing automation tool to send triggered emails based on abandoned cart contents. The email content personalizes product recommendations based on what the customer left behind, along with similar or complementary items. Additionally, they might offer a discount or incentive to encourage the completion of the purchase.
• Benefits: By personalizing the abandoned cart email, the store increases the likelihood of customers returning to complete their purchases. This results in higher conversion rates and improved performance marketing ROI.

1. Siker seems to be offering a scholarly version of Matthew Vines' argument
It being "Paul can't be condemning what we think of as committed loving homosexual relationships, because he was thinking of bad things like prostitution or uncontrolled-lust homosexuality."
So, the idea is to claim that Paul's letters can't be enlisted to authorize contemporary homophobia since he wouldn't have known about the kinds of relationships gay Christians want to have now.
I appreciate the contemporary ethics of Siker's approach since homophobia is dehumanizing and harmful, but the idea that this approach inherently reflects "liberal leanings" (Siker's claim) ignores how plenty of liberals reject homophobia without trying to enlist and sanitize the Bible as support.
2. I disagree with the Innocent Paul claim as Vines postulated
It is true that Greek, Roman, and Jewish sources do not often feature something resembling "a committed loving queer sexual relationship," but this is where confusion often sets in; there must be a distinction between

• Whether such queer relationships were really nonexistent in Mediterranean antiquity and if writers were aware and
• Whether what's going on is that the dominant Greco-Roman sexual ideologies that shape our texts have no room for such relationships

According to dominant ideals, powerful men were supposed to actively penetrate those below themselves on the social and gender hierarchy; a man who delighted in being penetrated by another man was by relative definition effeminate, and thus not to be celebrated. Women loving and sexually engaging with other women meant they weren't being used by (the right) men, and thus Greek and Roman writers tended to disparage, ridicule, and reframe female homoeroticism.
But our texts aren't direct sociological data, they reflect and think with dominant sexual ideologies, which by definition erased/reframed divergent sexual and gender expressions. This is why the likes of Amy Richlin,[1] Bernadette Brooten,[2] Deborah Kamen and Sarah Levin-Richardson,[3] and Jimmy Hoke**[4]** have argued that even though our sources erase, reframe, and distort people who liked any non-normative sex and relationships in Mediterranean antiquity, they still existed.
Bottom line: Writers like Paul could certainly have been aware of queer sexualities and relationships that were not enslaved prostitution or pederasty. Folks like Vines and Siker unintentionally reinscribe the association between homoeroticism and pedophilia/sexual violence.
For what it's worth, everyone should read Richlin's article from 30 years ago. Doesn't matter whether you agree with all of her arguments, it's brilliant scholarship.
3. Corpus point of view
There's a related debate about whether our texts even have a category for something like sexual orientation or simply imagine sex via other grids like active vs. passive/penetrator vs. penetrated (e.g., see Craig Williams' excellent sketch of these paradigms in Roman literature**[5]**).
The most common scholarly opinion in terms of Greco-Roman antiquity gender-sex studies is that our sources don't reflect ideas like sexual orientation, so orientational categories aren't historically helpful for reading our texts.
Other scholars like Richlin and Brooten have critiqued these positions, though they still forcefully argue that our sources thought with overtly hierarchical patriarchal ideologies about sex, like penetrator and penetrated. This final point is something on which Richlin is often misrepresented, which is bizarre since she wrote one of the classic books for understanding such dominant sexual ideologies.[6]
4. Paul Romana
Romans 1:18-32's basic point is that Paul discussed the total moral failure of Gentiles by sketching their (feminizing) descent into being dominated by their passions, one of the resultant illustrations of the Gentiles being their domination by their passions through transgressing the gendered order, exemplified by Gentile men losing sexual control of "their women" (i.e., these men are failed men from this angle) and each other in 1:26-27 - an inversion of the normative sexual order.
Paul treated male-male anal penetration as a straight illustration of Gentile corruption and domination by their passions. It's part of his grander point that Gentiles became (effeminately) enslaved by their passions (see Stanley Stowers' classic articulation of this decline-of-civilization reading of Rom 1:18-32**[7]**).
The key issue here is that there's no literary reason to think he only had in mind enslaved prostitution or pederasty, ANY male-male anal penetration upended the normative gender order. If anything, he might have indicated elsewhere that free men penetrating (raping) their slaves (gender irrelevant) was okay since that use of slaves was acceptable within many moral schemes; Paul never objected to it, and some passages potentially align with treating enslaved humans as legitimate non-marriage sexual outlets (e.g., as argued by Jennifer Glancy**[8]** regarding 1 Thess 4:4's εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι("that each of you know his own vessel to possess in sanctification and honor")).
5. Linguistic flexibility
There's no reason to limit οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται of 1 Cor 6:9 to prostitution; "malakos" means "soft"/"effeminate." In Greek texts, it often does refer to men who are penetrated sexually - obviously effeminizing - but a man who was unrestrained or excessive in his penetrating of women is likewise an example of "effeminate" in Greek sources.
ἀρσενοκοίτης's meaning remains debated, but the etymological game of making it "man-bedders" is problematic; rather than get bogged down in this lexical discussion, the larger point regarding Siker is, again, that the issue of whether "committed same-sex relationships" are in view is irrelevant.
Paul listed effeminate Gentiles as those who will not inherit the kingdom of God; a male prostitute is by definition effeminate for these discourses, but so would a man in a "committed same-sex relationship" who is anally penetrated.
6. Futility
I don't get why "liberal-leaning" scholars think they can salvage a moral Bible by handwaving Paul's (what we can redescribe as) homophobia, even if all of Siker's claims were true, Paul's logic is entirely premised on reprehensibly misogynist gender ideologies that animate his other arguments, so even trying to save the dude from Those Two Bad Verses leaves you with the steaming animal manure that is said premise.
Hope this helps!
Sources
[1] "Not Before Homosexuality: The Materiality of the Cinaedus and the Roman Law against Love between Men," JHS 3 [1993]: 523-73
[2] Love Between Women: Early Christian Responses to Female Homoeroticism [Chicago: University of Chicago Press, 1996]
[3] "Lusty Ladies in the Roman Literary Imaginary," in Ancient Sex: New Essays, ed R. Blondell and K. Ormand [Columbus: Ohio State University Press, 2015], 231-51
[4] Feminism, Queerness, Affect, and Romans: Under God? [Atlanta: SBL Press, 2021], 27-37
[5] Roman Homosexuality, 2d Ed [New York: Oxford University Press, 2010] [6] The Garden of Priapus: Sexuality and Aggression in Roman Humor, Rev. Ed. (New York: Oxford University Press, 1992)
[7] A Rereading of Romans: Justice, Jews, and Gentiles [New Haven: Yale University Press, 1994]
[8] Slavery in Early Christianity [New York: Oxford University Press, 2002]

1. Siker seems to be offering a scholarly version of Matthew Vines' argument
It being "Paul can't be condemning what we think of as committed loving homosexual relationships, because he was thinking of bad things like prostitution or uncontrolled-lust homosexuality."
So, the idea is to claim that Paul's letters can't be enlisted to authorize contemporary homophobia since he wouldn't have known about the kinds of relationships gay Christians want to have now.
I appreciate the contemporary ethics of Siker's approach since homophobia is dehumanizing and harmful, but the idea that this approach inherently reflects "liberal leanings" (Siker's claim) ignores how plenty of liberals reject homophobia without trying to enlist and sanitize the Bible as support.
2. I disagree with the Innocent Paul claim as Vines postulated
It is true that Greek, Roman, and Jewish sources do not often feature something resembling "a committed loving queer sexual relationship," but this is where confusion often sets in; there must be a distinction between

• Whether such queer relationships were really nonexistent in Mediterranean antiquity and if writers were aware and
• Whether what's going on is that the dominant Greco-Roman sexual ideologies that shape our texts have no room for such relationships

According to dominant ideals, powerful men were supposed to actively penetrate those below themselves on the social and gender hierarchy; a man who delighted in being penetrated by another man was by relative definition effeminate, and thus not to be celebrated. Women loving and sexually engaging with other women meant they weren't being used by (the right) men, and thus Greek and Roman writers tended to disparage, ridicule, and reframe female homoeroticism.
But our texts aren't direct sociological data, they reflect and think with dominant sexual ideologies, which by definition erased/reframed divergent sexual and gender expressions. This is why the likes of Amy Richlin,[1] Bernadette Brooten,[2] Deborah Kamen and Sarah Levin-Richardson,[3] and Jimmy Hoke**[4]** have argued that even though our sources erase, reframe, and distort people who liked any non-normative sex and relationships in Mediterranean antiquity, they still existed.
Bottom line: Writers like Paul could certainly have been aware of queer sexualities and relationships that were not enslaved prostitution or pederasty. Folks like Vines and Siker unintentionally reinscribe the association between homoeroticism and pedophilia/sexual violence.
For what it's worth, everyone should read Richlin's article from 30 years ago. Doesn't matter whether you agree with all of her arguments, it's brilliant scholarship.
3. Corpus point of view
There's a related debate about whether our texts even have a category for something like sexual orientation or simply imagine sex via other grids like active vs. passive/penetrator vs. penetrated (e.g., see Craig Williams' excellent sketch of these paradigms in Roman literature**[5]**).
The most common scholarly opinion in terms of Greco-Roman antiquity gender-sex studies is that our sources don't reflect ideas like sexual orientation, so orientational categories aren't historically helpful for reading our texts.
Other scholars like Richlin and Brooten have critiqued these positions, though they still forcefully argue that our sources thought with overtly hierarchical patriarchal ideologies about sex, like penetrator and penetrated. This final point is something on which Richlin is often misrepresented, which is bizarre since she wrote one of the classic books for understanding such dominant sexual ideologies.[6]
4. Paul Romana
Romans 1:18-32's basic point is that Paul discussed the total moral failure of Gentiles by sketching their (feminizing) descent into being dominated by their passions, one of the resultant illustrations of the Gentiles being their domination by their passions through transgressing the gendered order, exemplified by Gentile men losing sexual control of "their women" (i.e., these men are failed men from this angle) and each other in 1:26-27 - an inversion of the normative sexual order.
Paul treated male-male anal penetration as a straight illustration of Gentile corruption and domination by their passions. It's part of his grander point that Gentiles became (effeminately) enslaved by their passions (see Stanley Stowers' classic articulation of this decline-of-civilization reading of Rom 1:18-32**[7]**).
The key issue here is that there's no literary reason to think he only had in mind enslaved prostitution or pederasty, ANY male-male anal penetration upended the normative gender order. If anything, he might have indicated elsewhere that free men penetrating (raping) their slaves (gender irrelevant) was okay since that use of slaves was acceptable within many moral schemes; Paul never objected to it, and some passages potentially align with treating enslaved humans as legitimate non-marriage sexual outlets (e.g., as argued by Jennifer Glancy**[8]** regarding 1 Thess 4:4's εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι("that each of you know his own vessel to possess in sanctification and honor")).
5. Linguistic flexibility
There's no reason to limit οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται of 1 Cor 6:9 to prostitution; "malakos" means "soft"/"effeminate." In Greek texts, it often does refer to men who are penetrated sexually - obviously effeminizing - but a man who was unrestrained or excessive in his penetrating of women is likewise an example of "effeminate" in Greek sources.
ἀρσενοκοίτης's meaning remains debated, but the etymological game of making it "man-bedders" is problematic; rather than get bogged down in this lexical discussion, the larger point regarding Siker is, again, that the issue of whether "committed same-sex relationships" are in view is irrelevant.
Paul listed effeminate Gentiles as those who will not inherit the kingdom of God; a male prostitute is by definition effeminate for these discourses, but so would a man in a "committed same-sex relationship" who is anally penetrated.
6. Futility
I don't get why "liberal-leaning" scholars think they can salvage a moral Bible by handwaving Paul's (what we can redescribe as) homophobia, even if all of Siker's claims were true, Paul's logic is entirely premised on reprehensibly misogynist gender ideologies that animate his other arguments, so even trying to save the dude from Those Two Bad Verses leaves you with the steaming animal manure that is said premise.
Hope this helps!
Sources
[1] "Not Before Homosexuality: The Materiality of the Cinaedus and the Roman Law against Love between Men," JHS 3 [1993]: 523-73
[2] Love Between Women: Early Christian Responses to Female Homoeroticism [Chicago: University of Chicago Press, 1996]
[3] "Lusty Ladies in the Roman Literary Imaginary," in Ancient Sex: New Essays, ed R. Blondell and K. Ormand [Columbus: Ohio State University Press, 2015], 231-51
[4] Feminism, Queerness, Affect, and Romans: Under God? [Atlanta: SBL Press, 2021], 27-37
[5] Roman Homosexuality, 2d Ed [New York: Oxford University Press, 2010] [6] The Garden of Priapus: Sexuality and Aggression in Roman Humor, Rev. Ed. (New York: Oxford University Press, 1992)
[7] A Rereading of Romans: Justice, Jews, and Gentiles [New Haven: Yale University Press, 1994]
[8] Slavery in Early Christianity [New York: Oxford University Press, 2002]

1. Siker seems to be offering a scholarly version of Matthew Vines' argument
It being "Paul can't be condemning what we think of as committed loving homosexual relationships, because he was thinking of bad things like prostitution or uncontrolled-lust homosexuality."
So, the idea is to claim that Paul's letters can't be enlisted to authorize contemporary homophobia since he wouldn't have known about the kinds of relationships gay Christians want to have now.
I appreciate the contemporary ethics of Siker's approach since homophobia is dehumanizing and harmful, but the idea that this approach inherently reflects "liberal leanings" (Siker's claim) ignores how plenty of liberals reject homophobia without trying to enlist and sanitize the Bible as support.
2. I disagree with the Innocent Paul claim as Vines postulated
It is true that Greek, Roman, and Jewish sources do not often feature something resembling "a committed loving queer sexual relationship," but this is where confusion often sets in; there must be a distinction between

• Whether such queer relationships were really nonexistent in Mediterranean antiquity and if writers were aware and
• Whether what's going on is that the dominant Greco-Roman sexual ideologies that shape our texts have no room for such relationships

According to dominant ideals, powerful men were supposed to actively penetrate those below themselves on the social and gender hierarchy; a man who delighted in being penetrated by another man was by relative definition effeminate, and thus not to be celebrated. Women loving and sexually engaging with other women meant they weren't being used by (the right) men, and thus Greek and Roman writers tended to disparage, ridicule, and reframe female homoeroticism.
But our texts aren't direct sociological data, they reflect and think with dominant sexual ideologies, which by definition erased/reframed divergent sexual and gender expressions. This is why the likes of Amy Richlin,[1] Bernadette Brooten,[2] Deborah Kamen and Sarah Levin-Richardson,[3] and Jimmy Hoke**[4]** have argued that even though our sources erase, reframe, and distort people who liked any non-normative sex and relationships in Mediterranean antiquity, they still existed.
Bottom line: Writers like Paul could certainly have been aware of queer sexualities and relationships that were not enslaved prostitution or pederasty. Folks like Vines and Siker unintentionally reinscribe the association between homoeroticism and pedophilia/sexual violence.
For what it's worth, everyone should read Richlin's article from 30 years ago. Doesn't matter whether you agree with all of her arguments, it's brilliant scholarship.
3. Corpus point of view
There's a related debate about whether our texts even have a category for something like sexual orientation or simply imagine sex via other grids like active vs. passive/penetrator vs. penetrated (e.g., see Craig Williams' excellent sketch of these paradigms in Roman literature**[5]**).
The most common scholarly opinion in terms of Greco-Roman antiquity gender-sex studies is that our sources don't reflect ideas like sexual orientation, so orientational categories aren't historically helpful for reading our texts.
Other scholars like Richlin and Brooten have critiqued these positions, though they still forcefully argue that our sources thought with overtly hierarchical patriarchal ideologies about sex, like penetrator and penetrated. This final point is something on which Richlin is often misrepresented, which is bizarre since she wrote one of the classic books for understanding such dominant sexual ideologies.[6]
4. Paul Romana
Romans 1:18-32's basic point is that Paul discussed the total moral failure of Gentiles by sketching their (feminizing) descent into being dominated by their passions, one of the resultant illustrations of the Gentiles being their domination by their passions through transgressing the gendered order, exemplified by Gentile men losing sexual control of "their women" (i.e., these men are failed men from this angle) and each other in 1:26-27 - an inversion of the normative sexual order.
Paul treated male-male anal penetration as a straight illustration of Gentile corruption and domination by their passions. It's part of his grander point that Gentiles became (effeminately) enslaved by their passions (see Stanley Stowers' classic articulation of this decline-of-civilization reading of Rom 1:18-32**[7]**).
The key issue here is that there's no literary reason to think he only had in mind enslaved prostitution or pederasty, ANY male-male anal penetration upended the normative gender order. If anything, he might have indicated elsewhere that free men penetrating (raping) their slaves (gender irrelevant) was okay since that use of slaves was acceptable within many moral schemes; Paul never objected to it, and some passages potentially align with treating enslaved humans as legitimate non-marriage sexual outlets (e.g., as argued by Jennifer Glancy**[8]** regarding 1 Thess 4:4's εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι("that each of you know his own vessel to possess in sanctification and honor")).
5. Linguistic flexibility
There's no reason to limit οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται of 1 Cor 6:9 to prostitution; "malakos" means "soft"/"effeminate." In Greek texts, it often does refer to men who are penetrated sexually - obviously effeminizing - but a man who was unrestrained or excessive in his penetrating of women is likewise an example of "effeminate" in Greek sources.
ἀρσενοκοίτης's meaning remains debated, but the etymological game of making it "man-bedders" is problematic; rather than get bogged down in this lexical discussion, the larger point regarding Siker is, again, that the issue of whether "committed same-sex relationships" are in view is irrelevant.
Paul listed effeminate Gentiles as those who will not inherit the kingdom of God; a male prostitute is by definition effeminate for these discourses, but so would a man in a "committed same-sex relationship" who is anally penetrated.
6. Futility
I don't get why "liberal-leaning" scholars think they can salvage a moral Bible by handwaving Paul's (what we can redescribe as) homophobia, even if all of Siker's claims were true, Paul's logic is entirely premised on reprehensibly misogynist gender ideologies that animate his other arguments, so even trying to save the dude from Those Two Bad Verses leaves you with the steaming animal manure that is said premise.
Hope this helps!
Sources
[1] "Not Before Homosexuality: The Materiality of the Cinaedus and the Roman Law against Love between Men," JHS 3 [1993]: 523-73
[2] Love Between Women: Early Christian Responses to Female Homoeroticism [Chicago: University of Chicago Press, 1996]
[3] "Lusty Ladies in the Roman Literary Imaginary," in Ancient Sex: New Essays, ed R. Blondell and K. Ormand [Columbus: Ohio State University Press, 2015], 231-51
[4] Feminism, Queerness, Affect, and Romans: Under God? [Atlanta: SBL Press, 2021], 27-37
[5] Roman Homosexuality, 2d Ed [New York: Oxford University Press, 2010] [6] The Garden of Priapus: Sexuality and Aggression in Roman Humor, Rev. Ed. (New York: Oxford University Press, 1992)
[7] A Rereading of Romans: Justice, Jews, and Gentiles [New Haven: Yale University Press, 1994]
[8] Slavery in Early Christianity [New York: Oxford University Press, 2002]

UPDATE: 13 May 2024
The May 13th update brings the Xbox Series XS version to 1.10.765, the PS5 version to 1.10.985, and the PC, PS4, and Xbox One versions to 1.10.984. The main focus is on the display options for PS5 and Xbox Series XS, with new possibilities introduced to customize the game's graphics rendering.
Additionally, recent fixes have been added to address the bugs mentioned in the reference article. Bethesda promptly addressed post-"next gen" update issues, ensuring a smoother and bug-free gaming experience.
In summary, this update provides players with greater control over graphics options and addresses specific bugs, further enhancing the Fallout 4 experience in the Wasteland.
UPDATE: 1 May 2024
A proton hotfix will fix problems on Steam deck OLED - on X bt Pierre-Loup Griffais from Valve
Thanks to the intervention of Pierre-Loup Griffais from Valve, a Proton hotfix has been released to address at least one of the issues, although access to graphical options remains unresolved. The hotfix, now selected as the default layer for the game, appears to have addressed the frame pacing issue on Steam Deck OLED. However, the use of a specific startup option has been suggested to temporarily restore access to the game's launcher. Hopefully, Bethesda will ultimately resolve these issues, making graphical options accessible without the need for additional commands.

1. The Disappointing Next-Gen Update

2. The Race for Mods

3. Wide-spread Technical Issues

4. Fallout 4 on Steam Deck

5. Conclusions and Future Perspectives

- Use the following commands to obtain the necessary Depot IDs for the downgrade. 

1. The student groups are demanding the campus they attend stops using their tuition money to fund Israel. That’s a straightforward, clear demand. In fact, it’s much more clear than occupy or mainstream BLM demands were. Destiny knows this. Rather than dropping this talking point he acts as though his quiver is low and he needs every arrow possible and has recently changed it to “They have no demands… or their demands are misguided.” So fucking silly. Divestment, as big Steve knows from studying more history than most people have casually read, is a political tool that has been used for decades with varying degrees of effect. As a capitalist I would think the idea of people ``voting with your dollar” would get him hard. Destiny has defended his support for the war against Hamas. I haven’t seen him defend his position that American universities should be using their endowments to assist Israel in their war. It wouldn’t surprise me if he has some really thought out reasons for this position but I haven’t heard it yet so until that moment I think his position is stupid at best.
   
2. “The students don’t really care about the USA or their college funding this war. If the schools and or the government stopped the funding the kids would only be 99% pissed rather than 100%”. I think this is a stupid take. The kids I talk to think they are/we all are funding a genocide. I know Big D doesn’t think we’re funding genocide… nobody is correct all the time. They want their school and/or government to stop funding it. Many of them don’t agree what the next step should be but they do know they want their school to divest. Brown is the one example that I know of where the school said, “Ok, we’ll vote on divesting in the fall.” The students didn’t say, “We’re staying until you divest.” They said, “Sounds good.” and broke down their encampment. They know what they want and when the school said that they would vote on it months from now the students walked away.
   
3. “The protesters don’t know anything about the area or the history” is something Mr. Bonerelli has said. He’s also said, “The history matters but at the same time it doesn’t matter.” By this I understood him to be saying, “Yes, X happened in 19XX or 18XX and that was bad and it shouldn’t have happened but what are we going to do about what’s happening on the ground right now?” When I see these clips of kids being asked questions they don’t know the answer to, the latter Destiny quote pops into my smooth brian. My second and third thoughts are, “I wonder how many clips did they get of kids answering questions correctly before they found this kid. I hope there were zero clips before and after this kid because protesters should know by now that talking to the media is something the PR people should do.
   

1. “Anti-Zionism and Anti-Semitism”are functionally the same thing” this is such a silly claim. It’s as silly as the blue trench coat. The most EXTREME form of anti-zionism that I can think of, that I’ve never come across naturally (meaning not searching for it), in the anti-zionist circles, would be the end of Israel and killing of every zionist. Even if 90% of jews were Zionists, even after they realized they could denounce their Zionism and not be killed, that still wouldn’t be killing jews because they are jews. It would be killing zionists because they’re zionists. In fact, if someone were to hold that position they'd be forced to, in absolute numbers, kill more American Protestants than Isrealies. I wouldn’t be surprised at all if the largest population of zionists are American protestants. Obviously if the most extreme version of anti-zionism isn’t anti-semitism then the same is true for all versions. If I saw the 6mwe shirts being worn by some of the protestors on these campuses I would be concerned. What's more likely is some of these counter protestors at UCLA were wearing those shirts on Jan 6 in DC.

1. While in debates sometimes people bring up the fact that the IDF is creating the next generation of Hamas by killing the families of all these kids. If Destiny is given time to reply he says that we talk about it one way but we don’t ever talk about how the rockets and 10/07/23 might radicalize young Isrealies. He’s correct that not many people talk about it but they should. I think it’s very important to point out that if you grow up hearing rockets flying over head, are told in school about all the violence Hamas and those that came before have committed against Israelis (but for propaganda reasons they’d probably say jews rather than israelis) and and that the Gazains have always wanted to kill jews (calling them jews not israelis) and then you’re trained in the IDF and sent into Gaza you might make statements via humorous skit or whatnot about enjoying killing Gazians or that not enough Gazians have been killed while in a bombed out apartment complex in Gaza. What I assume is happening a little bit more than TikTok posts being made is people shooting rather than not because they've been radicalized. Destiny is correct; we need to talk about the radicalization that if Gazians are experiencing then young Iraelis must be experiencing too.
   
2. “Americans don’t care about foreign policy. They care about domestic policy. The college kids ‘care’ about foreign policy because they’re still suckling on the mommy and daddy teet. Domestic policy doesn’t impact them so they look to the most morally loaded thing they can, which currently is foreign policy.” is something I heard Destiny say in a tone of disgust. Destiny also recently said he might stop saying he’s progressive or far-left. IMO His perspective on the above mentioned topic is a perfect example of why he should stop thinking of himself in this way. It says so much to me that when people in a society have their basic needs met they think about the world broadly. They look for international injustice and they do what they can to try to minimize it. From Destiny’s comments it seems as though he prefers for Americans to be so wrapped up in their own survival that they aren’t thinking about international affairs.
   What makes Steven valuable to online politics and philosophy is not that he’s a progressive but his desire to put in the work, show that work being done, to become educating about topics and then expose others for not being educated. 99.9% of factual matters Destiny knows and remembers about this conflict than many scholars. That’s impressive and very important to show people that if you can put in 7 hours a day, 6 days a week, not just read but study for those hours you can come close to having nearly scholarly knowledge on the topic. Obviously there's a difference between having the knowledge and bringing new knowledge to the academy’s attention, that realm is still best left to the scholars but it's incredibly empowering for us all to know that if you put in the work it is possible to know more than 99% of the population on a topic in a short amount of time.
   It would do Destiny and the far-left good if he was more clear about the fact that he’s a classical liberal who’s influenced by The Founding Fathers, Adam Smith, Ricardo and the Marquis de Sade.
   

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The Three Key Components of a Strong Thesis Statement

1. Clarity: Your thesis should clearly express your main point. Think of it as the North Star for your essay—bright, clear, and guiding everything you write. Avoid vague language; be specific!
2. Conciseness: A thesis statement should be concise and to the point. You don’t need to spill all the beans in one go. Keep it brief—one or two sentences that pack a punch!
3. Arguable: A strong thesis statement presents a viewpoint that can be debated. If everyone already agrees with it, there’s no point in writing an essay about it. Make sure your thesis opens the door for discussion and analysis.

• Why It's Strong: This thesis is clear about what is causing climate change and what its impacts are. It's concise, providing a powerful statement in one sentence, and it's arguable, inviting debate about the extent and urgency of climate action.

• Why It's Strong: This thesis specifies the potential downside of online education, making it clear and concise. It's also arguable because it presents a viewpoint that can be supported or contested with evidence.

• Why It's Strong: This thesis clarifies the specific issue with the internet, is brief and to the point, and presents a debatable claim.

True or False?

True or False?

“We would love for you to play the [MFF x FFVII] collaboration event as you look forward to [Remake’s] release” (“Celebration of the Overseas Release of the Steam Version and FINAL FANTASY VII REMAKE Collaboration Event”, Square Enix).

“This collaboration is focused on Cloud, so the other characters will not make an appearance. Players will join Cloud, who has gone astray in Palamecia, on his adventures and see how the story unfolds based on his decisions. Content-wise, FINAL FANTASY VII fans will surely become fraught with emotion as events unfold in-game (laughs).”

“When it comes to the story, I seek two things– ‘mystery’ and ‘[…] emotional impact’.”

“Echo: How did you end up in Palamecia?

Cloud: I… That day... I remember now. A job. I had taken a job. I was hired muscle protecting clients. They wanted to stop the reactor... We used a train to get past security... Was it at night? Something happened... Next thing I knew, I was floating through darkness. Then [I woke up here]”.

“Perhaps he is not truly who he thinks he is.
Perhaps everything is illusory, a dream.
Only one thing is certain, that he must press on, one step at a time, toward the light that shines from the promised land.”

“Echo: This is the light in your memories. The light of home.

Cloud: Home? But I don’t—

Echo: If you don't remember… then your home is lost to you.

Cloud: Then my memories are gone.

Wol: Do you want to reclaim your past?

Cloud: Not interested... I am what I am now. Not what I was.

Wol: Then tell me… This light. If you can’t remember it, what does it mean to you?

Cloud: It's a warm light... I feel at peace. If this place —home— is as warm and peaceful as this light, then I want to go there.

Echo: You can't go there... Not back to the past.

Cloud: I see.

Echo: But even if you can't go back to the past, you can go forward. If you wish for it strongly enough, the crystal will show you the way. The way to a new world. The way to your Promised Land. […]

Cloud: So... Should [I] take [my] chances and make a wish to this crystal?

Wol: Go ahead. It’s your crystal.

Echo: I should warn you that once you start on this journey, there's no coming back.

Cloud: The past is the past. I want to go to a place where everything is new. I’m ready.“

“Echo: Each person gets the Promised Land they justly deserve, not the one they really need. If you’re a bad person, you go to a bad place. If you expect nothing, you get nothing. Even the journey there makes you look deep within yourself to find out who you really are. Cloud should be facing his own past as we speak. It’s cruel, but necessary. That battle was a long time coming”.

“Seven seconds till the end. Time enough for you. Perhaps. But what will you do with it? Let's see.”

“In a world beyond, Sephiroth shows Cloud a vision of the planet seven seconds before its demise. Having strayed from the course destiny set for them, they strike out on a path towards an unknown future."

“Sephiroth: It’s time. You may turn your back on the past, lock your memories away. Hide reality beneath a layer of illusion. But destiny will not die so easily. Yes. At memory’s end you may plead for it all to go away. But the past is a curse, binding your soul. It’s time. Wake to your fate. Rise to your destiny.

Cloud: (In a half-conscious grunt) Reunion…

Sephiroth: The light will lead you. Wake to your fate. Rise!”

“It's still not enough. This... this is but a pale imitation of the power I desire.”

“Sephiroth: A puppet. I won’t kill you. Not yet. Not until you know true despair.
Wol: If you want despair, we got plenty to go around. Palamecia’s full of it.
Sephiroth: Yes, this planet knows suffering. But it is not the world that was promised to me. I must go home. Tell Cloud, if he wants to see me again, he should face his memories. I will await him there, in the land of memory, where it all began. In Nibelheim.”

“A Warrior’s Tale: There's a girl in Nibelheim I think about. Warm. Cheerful. More grown-up than a child. Haven't talked to her much, but she seems nice. She's going to be leading the SOLDIERs to the mountain reactor. Maybe if I get into the survey team I'll get a chance to talk to her? Nah. She's out of my league.”

“Tale of the Nameless: I drift along in the mako, asleep. Who am I? Who am I? Who am I? Who am I? Give me a number. I… I… I am… The Reunion. The Reunion must happen.”

“Cloud: Professor... please give me a number. Please, Professor...
Hojo: Shut up, miserable failure.” (disk 2, chapter 2).

“Sephiroth: The guiding light… it healed you.

Wol: […] here, near the mako reactor, the materia regained its light. And your strength returned […]. [Sephiroth]’s here so he can steal the power you've stored inside that materia.

Sephiroth, with a short laugh: I have all the power I need. Cloud. What strength you’ve regained is yours. Use it to fight me. It’s time. Let’s decide this, in this land lost to despair. The prize is home. The Promised Land. There to answer the call of destiny.”

“Now, let us return. Back to the Promised Land. The time of the Reunion has come.”

“Very good, Cloud. You’ve destroyed an illusion. But the time will come to abandon your illusions and face reality. Then, you will know true pain.”

“Cloud: I will fight. The light will lead me where I need to go.

Wol: You sure? Wasn’t that [crystal] Sephiroth’s?

Cloud: I heard Sephiroth's voice, at the end. Inside me. Whatever he put in me, it’s still in there. Someday I’ll settle that score. If I can't avoid destiny, I might as well face it head-on.

Wol: Yeah. That was quite a speech, Cloud. Surprised you made it through without laughing.

Cloud: Yeah, forget I said it. I will too.

Echo: Forgetting won’t make it go away. Even if the words fade from memory, your dream will never disappear. Not until it becomes real.“

The crystal shines as though in response.

“Echo: See? See, that's how the light of hope works. Hope can turn your dreams into reality.

Cloud: Yeah. I guess so. I might forget this world, but I won’t forget hope. And my reality, that’s for me to live.”

“Why do we cling together?
Why do we give punishment to lesser hearts?
The planet did not forgive us
Did not forgive us
The planet did not forgive us
Did not forgive us
The pulse of veins flows through the earth
A faint, faint pulse
Of a heart drawn to death
A gentle life returns to the planet
Is it necessary to sacrifice souls?
Why do we cling together?
Why do we beg for forgiveness
In the Promised Land?” (“‘The Promised Land’ (theme)” by Final Fantasy Wiki).

“Aerith’s voice: Kadaj?
Kadaj: Huh?
The dark sky has gone with Sephiroth. Healing rain starts falling from bright clouds. The rain no longer hurts Kadaj.
Aerith’s voice: You don’t have to hang on any longer.
Kadaj: Mother! Is that…?
Aerith’s voice: Everyone’s waiting, if you’re ready.
Kadaj nods his head slightly in acceptance. He holds out his hand, and slowly evaporates into the Lifestream. Cloud watches […]” (Advent Children).

“Tifa, looking out at the falling rain […]: Somehow, I knew you were there. Thank you” (Advent Children).

“Cloud’s expression is one of peace as the [Lifestream] rain patters against him” (Final Fantasy VII Advent Children English script, “[83] Atop the Shinra Building”).

“‘Can sins ever be forgiven?’ — Cloud asks this to Vincent, who mutters a brief answer. For both of them, ‘I couldn't protect my loved one’ is the sense of guilt that they carry, so their words resonate with weight” (FFVII 10th Anniversary Ultimania Revised Edition, “Chapter 2: Character in FFVIIWorld”, “Vincent Valentine”, “In Advent Children”, page 72).

"’It is my sin that I couldn't protect my loved one’ — under this assumption, Cloud closes off his heart. What will the reunion with Aerith bring him? ‘I... think I want to be forgiven. Yeah, I just want to be forgiven’” (FFVII 10th Anniversary Ultimania Revised Edition, “Chapter 2: Character in FFVIIWorld”, “Cloud Strife”, “In Advent Children”, page 40).

“Cloud, after seeing Aerith’s hand reach for him through the Lifestream: … I think I'm beginning to understand.
Tifa: What?

Cloud: An answer from the Planet… the Promised Land... I think I can meet her... there” (disk 3, chapter 3).

“Cloud: That was the first time I heard about Sephiroth. If I got strong like Sephiroth, then everyone might... If I could just get stronger... Then even Tifa would have to notice me” (FFVII OG, disk 2, chapter 8).

“While being tended to by a station worker in the Sector 7 Slum train station, [Cloud] was reunited with Tifa, and using the abilities of Jenova’s cells, formed a new personality” (FFVII 10th Anniversary Ultimania Revised Edition, “Chapter 2: Character in FFVII World, “Cloud Strife”, “Cloud Behavior Record, Compilation of FFVII”, page 40).

“(Image caption:) A new personality takes shape the moment he sees Tifa” (FFVII Story Playback, “Story Check: Tifa’s Flashback”).

“Tifa (to Cloud): Deep down, you're a pretty nice guy. Didn't see it when we were kids, but...” (Remake, chapter 14).