The second major of the season begins in earnest tomorrow.
Recap from the masters:
11 folks correctly grabbed Scottie to win the green jacket, congrats to:
u/GuaranteeNecessary87 u/PlanestewartJr u/5tretch-5 u/BirdSchultz u/TegridyConspiracies u/tee2green
u/nounsofassemblage u/okcmeadbos4 u/Burnoticed u/Realistic-Sandwich99 u/10Zees
**Side note - I've decided all correct predictors will be entered into a raffle for some free merch at the end of the major swing!
On the flip side of the coin, the following 12 subs selected scottie as the CPNTW and have been marked with flair the appropriate flair:
u/Assotted u/Fxry u/benjam1n_gates u/aww-snaphook u/SisterWife2Point0 u/4allthetostitos u/Arlt
u/f_itdude79 u/kawhi u/Rockatelli u/HorseComprehensive55 u/ralphwiggumsixtynine
On to Valhalla! Select your winner and your closest player not to win (CPNTW). Remember your risking your flair if your CPNTW goes on to win! Hope everyone enjoys the week!

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How can I predict which empire my newly formed kingdom will belong to?
I have the eastern coast of Italy and from Latium onwards all of southern Italy except Sicily, Sardinia and 5 duchies in the Balkans. I moved my capital to Rome and made Latium my primary title, but when I found a kingdom it always belongs to Byzantium. Is it simply because of the majority of the duchies? Or am I missing something?
Translated with DeepL.com (free version)

Hey all, full disclosure: I am the new GM of a craft beer barcade in Jacksonville Florida and wanted to start looking online for the KQ community. We have a weekly tournament every Wednesday at 8PM and our Killer Queen machine is on free play all day every Wednesday and Sunday evenings from 6-Midnight.
Our local turnout is about 30 or so players and they are actively looking for more causal and competitive players.
The name of the venue is Keg & Coin

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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.

A classic of fantasy (4 stars)
First published in the 1980s, the The Belgariad series of five books by David Eddings is rightly regarded as a fantasy classic, and still holds up well today. The five titles it includes are Pawn of Prophecy, Queen of Sorcery, Magician's Gambit, Castle of Wizardry, and Enchanters' End Game.
The basic storyline of the series sees the young boy Garion finds himself going on a quest with an old but wise and good sorcerer (Belgarath), and his elderly daughter (Polgara). Their mission is to recover the magic Orb which ensures peace and security for the West, but has been stolen. Behind this is the evil god Torak, who must be defeated. But along the way, Garion not only joins forces with many fine companions, but also discovers that his own identity is much more than he ever could have expected.
This series is a fine example of classic fantasy, and while Eddings is clearly indebted to Tolkien in many ways, it's also obvious that he is writing from his own context in which the Cold War with the USSR was alive and real. The books are also free of foul language and blasphemy, and anything inappropriate is merely alluded to at most, so even younger teens could read it. The distinction between good and evil is also very clear throughout.
The introduction to each book notes that Eddings was inspired to write these books in order explore some philosophical and technical aspects of the fantasy genre. Apparently he wrote the series after taking a course in literary criticism, and had the aim of using many stock characters and ideas but within an original world of his own.
Given his aim to create a standard fantasy story, but one that was engaging, in my opinion he has succeeded. He is clearly working with many staples of the genre, including hero figures and a quest to recover a magic item that will lead to a kingdom of peace. But unlike many other fantasies, his world isn't filled with fantastic beasts in the first place, but with interesting characters. The unique contribution Eddings especially makes to the genre lies in the rich theology he has invented, with a pantheon of gods. Their role and activity is an important background to the novel.
Whether it was deliberate or unconscious on the part of the author, it is evident that he does draw on many themes also found in the Bible. For example, a key element of the story is the role of a special Prophecy, which has come from the gods and is certain to come to pass, even though the characters themselves don't always understand all aspects of it. Garion himself is a Messianic figure, and there are some interesting questions about how he must come to terms with his own identity. I also found the spiritual struggles of Relg fascinating, as he tries to come to terms with his own struggle with desire and lust, and constantly sees it in a spiritual way.
But in the end, this is in the first place a good and entertaining story, served in a traditional fantasy mould. I enjoyed it enough to want to read The Mallorean series, which is a follow-up series of five books set in the same world and with many of the same characters. Unfortunately that wasn't quite as good. There are also two individual follow-up books (entitled Belgarath and Polgara respectively) but these are only worthwhile if you really want to know more about the characters. If you're a fan of classic fantasy fiction, then start with The Belgariad series, and you're almost certain to love it!

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Viewing information

Date: May 18
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Start time: 2 p.m. ET
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This is set up by the TV channel in charge of the event
BOXING REAL and A-Sign have a track record of great streams and if you go on their channels you'll get a good look at their quality. Suruga Boys are a small local Shizuoka based promoter who deserve attention with this show set to run at a sizable loss (they want to keep boxing in Shizuoka alive)
Hiroto Kyoguchi is streaming his own bout, don't think we've seen that at this level before and TV Osaka are...well a TV company so should know how to deal with this, and have shown other Kano bouts in the past.
Of course time zones will be an issue for some but if you're locked up due to the on going global stuff why not give one of these Japanese boxing shows a go.

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.

I'll just leave some suggestions here that I'd like to see implemented. Because there are personal suggestions, I'd like to hear both the community and devs share their opinions or more suggestions
The game:

• Add extra work tiles. This might be very personal and specific for me, because I often get on very long new creation streaks. Especially since you're trying to monetize the game more, you could sell it for quite a cheap price like 5 bucks. I can't promise a lot of people will need it, but it doesn't seem like a very hard thing to add + it creates some profit
  
• Decrease the loading time. Probably need to lower the amount of elements that get loaded from the start
  
• Improve the searching of elements. For example, I have the element "2 pillows". To find it, I would have to start by searching "2". If I search with just "Pillows", nothing will show up even though it's (the most important) part of the word
  
• More leveling rewards. I heard of themes/accessories being in the works. It would be cool if we could be awarded with greater rewards for reaching "milestones". Whether it's an hour of infinite energy, a pack of free elements, or something visual. It would really make the leveling system feel more rewarding rather than a nuisance of collecting small rewards
  
• Community challenges. Basically, hints have gotten useless once you completed every goal. To make hints useful again and have the community engage more with the game, you could implement weekly (or even daily) challenges to create certain elements created by the community. Users could upload an element (maybe with a game interface, if that's easier than Reddit), which the devs can choose to be a daily challenge for players to try and create (and spend hints on)
  
• A friend system (or anything to make the community engage more with each other). Since the game is entirely community based and it's easy for even new players to quickly create first evers, I think it would be really cool to share them with each other for them to create as well. It could maybe work like a sort of trading system where both add an element the other doesn't have yet, so they can both gain elements. This could also cost coins to do. Heck, you can turn this into a marketplace HAHAHA. A friend system might be a lot, but I think the community should have an easier time to help each other out or flex their creations
  

The community:

• I know you already had one and are planning on creating a new one, but a Discord server would greatly benefit the community. While Reddit allows us to make our own posts, it's hard to get to know the community and grow closer to it. Engaging with users in an off topic chat, easily being able to host events (like the challenge thing I recommended before), and dedicated channels for posting cool certain creations. I'm aware that there are a lot of users who prefer Reddit, but for myself I'm usually active on Discord and would have an easier time posting there
  
• Similar to what I mentioned just now, I'd love to see threads to specific categories. I once made a post on a lot of games and gaming related things I found, so it would be cool if we had threads made for posting games, series, books, celebrities, or anything nerdy. I'd love to see what other games people have created
  

When I was doing some research on Indo Scythian drachmas as I want to purchase one in the near future, I noticed how lightweight the drachmas are. Most drachmas of the era are around 4 grams in weight and of rather fine silver, however drachms of the Indo Scythian Kingdom are around 1.8 grams and the silver content is made out of low grade silver. I wonder how the Indo Scythian Kingdom did trade with the Hellenistic world as the comparison between the two's coins are wildly different.

Reddit: u/smooth-option-4375 Discord Name: Swag Name and House: Waymar Corbray of House Corbray Age: 24 Cultural Group: Andal Appearance:
A tall man, lean yet muscular after the fashion of a professional athlete. He has the build of a knight who favors lithe dexterity over sheer strength.
When garbed for battle he is an intimidating figure, wearing a mail hauberk and chausses covered with a blackened steel cuirass, with a white surcoat emblazoned with the sigil of his house: a black raven in flight carrying a red heart. On his limbs, he wears steel vambraces, darkened black, enclosed around his forearms and simple should guards. On his feet, he dons hard leather boots with steel toes, that rise to meet steel leg greaves.
On his side swings a scabbard that holds his ancestral longsword, its pommel housing a dark red ruby in the shape of a heart. The guard as simple as it is ancient.
Though young he has a well-worn face, making him appear some years older than he ought to. Hardened from long hours in the sun and scarred from battle. He has piercing blue eyes, and cheeks rough with stubble.
When on the road, he will be found with a travel-stained cloak and hood, tied to his shoulders. Never far from his side is his massive, pitch black destrier Warlord, who stands at the considerable seventeen hands high at the shoulder.
Compared to most nobility he makes a pitiful sight, his armor is darkened, scratched, and dented. His clothing torn and mended a dozen times over. Dressed in hardy cloth and wool rather than more extravagant furs and silks. Despite his outward appearance however, he bears the heart full of valor and chivalry.
Trait: Strong Skills: Andal Knight (e), Swords, Water Dancer, Riding Talents: Etiquette, Heraldry & Tourney Lore, Outdoorsmanship Starting Titles: The Wayfarer, Hastiluder of Hearts Home Starting Location: [Starting Event]
BIOGRAPHY:
Ser Waymar Corbray was born into the noble house of Corbray in the year 1 AC to the Raven Knight, Lord Corwyn Corbray and Lady Ellyn Hightower. The pair spared no expense with any of their children despite the houses less than robust financial situation, thinking of it as the most sure of investments.
Lady Ellyn, a woman of refined taste and abnormal learning saw to it that Waymar (and the other children) were all well versed in etiquette and had a firm grasp of the intricacies of court life. In particular she bonded with Waymar, Corenna, and Tristan by sharing her love of literature, music, arts, and story telling. This had the dual purpose of sharing her loves but also ensuring the children grew up knowledgeable and well-rounded nobles.
On the other hand, Lord Corwyn focused on their martial educations. Where Colmar received the lions share, especially in terms of governance and lordship, Waymar was free to pursue and focus solely on knightly pursuits. Lord Corwyn himself, well known across the seven kingdoms as 'The Raven Knight' was both a superior commander and deadly swordsman, teaching the now famous Ser Rolland his art.
One of, if not the first momentous events that shaped Waymar's life was the birth of his younger brother Tristan. Tristan grew up with great difficulty, small, frail, and lacking the ability to speak many considered him ill-fated and treated him with contempt. Waymar however quickly developed a deeply engraved sense of guardianship over Tristan, and the two grew inseperable. Each day Tristan would attend his brothers studies, and each night Waymar would regale his brother with stories of epic heroes, fell deeds, and legendary champions.
The second was the Mooncrest Tourney, where Waymar entered in secret as a Mystery Knight: The Knight of the Wild Wood. During the tupinaire, Waymar encountered his elder brother and defeated him soundly. He went on to fight and overcome the Lord Commander of the Kingsguard, Ser Malwyn Blackwood. Earning himself a knighthood when his identity was later revealed, for scoring seven strikes in seven seconds, with each strike having the force of three men'. This day was one of the best and worst days in the young Waymar's life: It was the day he was knighted by a living legend and it was the day a rift was formed that would never heal, between the two brothers.
The third was young Tristan's plan to study at Oldtown. In an attempt to separate the ever more violent Colmar and the young Waymar, Tristan convinced his parents to allow him to study at Oldtown and to take with him a small entourage for security. Amongst them was Waymar who, during there travel entered into the Strawberry Hall tourney.
His showing there was impressive if varied, fairing well in the melee, tupinaire, and archery contest, even going so far to claim first in the footrace. Unfortunately an administrative error meant that he was disqualified from the joust, his match timing being changed at short notice and the heralds unable to contact him in time to advise him of such.
This was however the start of his errantry. Taking near a year to return to Heart's Home where he stayed for only handful of weeks before departing again.
Now a man grown, Waymar travels Westeros following the tourney circuit, participating in as many as he can. The knight has earnt himself the moniker ‘The Wayfarer.’ A mocking title meant to demean him and his families fortune as he would walk rather than ride from place to place, lacking the funds to have a second horse and unwilling to tire his treasured destrier “Warlord.” Despite its original purpose, he bears the title with great pride.
Unbeknownst to lords and commonfolk alike, even those within the Halls of Heart’s Home, Waymar has been sending his earnings home to his younger brother who has been named Castellan of Heart’s Home, though for what purpose only the pair could know.
TIMELINE:
10 AC — Lord Corwyn and Lady Ellen marry. 3 BC — Colmar Corbray is born, eldest son of House Corbray and Heir to Hearts Home. 1 BC — Corenna Corbray is born, second eldest of House Corbray. 1 AC — Waymar Corbray is born, second eldest son of House Corbray. 6 AC — Lord Corwyn leads a band of knights against the Root Father & the Sons of the Tree. 7 AC — Trisan Corbray is born. 10 AC — Waymar attends the Maiden Bay tourney and begins his dream of becoming the Greatest Knight in the Realm. 14 AC — The Cavaliers visit Heart’s Home to secure recruits and sponsorship. 18 AC — Colmar Corbray marries XXXXX of House XXXXX at age 21. 19 AC — Mooncrest Tourney is held, Waymar enters as a mystery knight defeating his elder brother Colmar. 19 AC — For excellence with arms and unyielding valour Waymar is knighted by Ser Malwyn Blackwood, Lord Commander of the Kingsguard. 20 AC — Ser Waymar rides under Ser Godric Royce against the mountain clan raiders of the Burned Men clan, his first battlefield proper. 20 AC — Corenna Corbray marries Marq Grafton of Gulltown. 21 AC — Tristan leaves for Oldtown, intending to study at the Citadel and stay with their cousins. 21 AC — Waymar enters Strawberry Hall Tourney with mixed results, being suspiciously disqualified from the Lists. 22 AC — Janyce Swyft and Tristan Corbray become betrothed. 22 AC — The first piece of the Winged Knight armour is found, the quest for more pieces begin. 22-25 AC — Waymar travels Westeros largely by foot, earning himself the moniker Waymar the Wayfarer. 25 25 AC — Start Date

FAMILY TREE:

Auxiliary Character -------------------------
Name and House: Tristan Corbray
Age: 18
Cultural Group: Andal
Appearance:
A young man with who looks as young as he is, Tristans black hair is unruly and quite long, resting on his neck and usually covering his ears. Despite his inability to speak, Tristan has a warm and genuine smile. His eyes are a deep thoughtful blue, with freckles adorning his nose and cheeks. His skin pale, indicative of the long hours he has spent inside studying. Despite being called timid he moves and dresses with a quiet confidence and grace that comes from self-awareness. For Tristan, his silence is not a barrier but instead a weapon. Tristan is not the most striking nor handsome man, but he bears a comfortable and approachable appearance that endears him well with others.
Trait: Erudite
Skill(s): Scrutinous, Scholar (e)
Talent(s): Mechanisms, Puzzles, Arts & Music, Cyvasse
Negative Trait(s): Mute
Starting Title(s): The Timid
Starting Location: Starting Event
BIOGRAPHY:
A ferociously keen mind, Tristan is a maester born, with an endless appetite for puzzles and mystery and an eerie ability to calculate. Despite being considered a fool for much of his early life, he has blown away his detractors with his prodigious intelligence. At the age of 15 he entered the Citadel to study, and in just three short years has earned himself no less than 8 links being: black iron, copper, both yellow and red gold, silver, brass, lead, and pewter.
With his father’s recent illness, he has been summoned back to Heart’s Home and named Castellan of the Castle and aide to the Lord. Rumours abound as to how his elder brother has taken this, having shortly afterwards departed on a quest for the Wing Knights legacy.
Supporting Characters -----------------------------
Name and House: Martyn Rivers Archetype: Trader (+4 bonus to Trade)
In his youth Martyn Rivers was a sellsword in the riverlands. He first entered service with House Corbray prior to the battle of Misty Moor. Later, he returned to permanent service after the Riverlands went up in flames. Lord Corwyn took him in first as a trade caravan guard, but in the years since he has reached the lofty heights of seneschal.
Name and House: Maester Dormund Archetype: Scholar (+2 lore searches, +1 treating others)
Maester Dormund has served House Corbray for three generations, serving first serving Lord Corwyn’s Father Corswain and now advising the young Master Tristan. He is one of the few that both knows of, and understands Master Tristan’s sign and short hand conversationally, the others being his mother, sister, and favourite brother.

This is the prologue for my grimdark story, called the final bastion. The prologue is designed to be the longer chapter, but the other chapters are designed to not exceed 2,000 words.
The overall story blurb: The Vidin Empire launches a campaign of conquest against the once-mighty Kingdom of Pedranier, which stands on the brink of collapse. As the capital city comes under siege by Emperor Mezengi the First, the flamboyant and young Prince Regal, marches to confront the seasoned commander, Garmer Lovewater.
For the prologue synopsis, I will only provide the first part of it. The reason for this is to prevent spoilers as I would love a spoiler free reaction.
Prologue Synopsis: In the prologue, Harisken leads his village in military training against an imperial threat that has been announced in a letter from Sofran Garmer Lovewater, urging defence of their homeland, Pedranier. The villagers, including Harisken's son Carasken begin their training. As they practice combat skills, Harisken imparts lessons of endurance and the harsh realities of war. When they return to the village, a prayer is made and food is served.
I would like criticism on the following:

1. Character voice - is the narration done well that places you inside of the character's mind (I.E. the narrative does not feel distant).
   
2. DIalogue - do the characters all sound different and is it interesting for you?
   
3. Emotions - do you connect with the PoV by the end of the chapter?
   
4. Is what is happening clear?
   

This is Grimdark so reader discretion is advised.
Link: https://docs.google.com/document/d/1eRgQo--isrtDc4ynRQwVeZoZNyvug-VMHn55v5kmaLw/edit?usp=sharing
Thank you, all. If I am missing something, please let me know! And those who are willing to read this, I am certainly willing to repay the favour!
I am into medieval fantasy with no complicated magic system, one that touches the more realistic side of fantasy.

Let's have a real talk about the rollercoaster ride that is the world of cryptocurrency. We've all seen the headlines: jaw-dropping surges, heart-wrenching crashes, and everything in between. But behind the glamour and excitement, there's a side to crypto that doesn't always make it to the front page – the struggles.

1. Volatility: The Double-Edged Sword We love crypto for its potential to bring financial freedom, but let's face it – the volatility can be brutal. One moment you're riding high on a wave of gains, and the next, you're staring at red numbers wondering what went wrong. It's a constant emotional battle, trying to stay level-headed amidst the wild price swings.
2. Navigating the FOMO and FUD Fear of Missing Out (FOMO) and Fear, Uncertainty, and Doubt (FUD) – two sides of the same coin that can wreak havoc on your investment strategy. It's tough to tune out the noise of hype and skepticism, especially when everyone seems to have a hot tip or a doomsday prediction. Finding a balance between staying informed and staying sane is no easy feat.
3. Security Concerns: Protecting Your Assets With great power comes great responsibility – and in the world of crypto, that means safeguarding your assets against an ever-evolving landscape of threats. From hacking attacks to phishing scams, the risks are real, and staying one step ahead requires constant vigilance and tech-savviness.
4. Regulatory Uncertainty Crypto operates in a regulatory gray area in many parts of the world, which can leave investors feeling like they're walking on thin ice. The lack of clear guidelines and the specter of government crackdowns loom large, adding another layer of uncertainty to an already volatile market.
5. The Psychological Toll Let's not forget the toll that constant market fluctuations can take on our mental health. The stress, anxiety, and self-doubt that come with navigating the ups and downs of crypto can be overwhelming at times, leading to burnout and emotional exhaustion.

So, why do we keep coming back for more? Because despite the struggles, we believe in the transformative potential of cryptocurrency. We're drawn to the promise of decentralization, financial inclusion, and breaking free from the constraints of traditional finance. And as we weather the storms together, we emerge stronger, wiser, and more resilient than ever before.
So here's to the struggles, the triumphs, and everything in between – because in the end, it's all part of the wild ride that is crypto.
What struggles have you faced in your crypto journey? Let's share our stories and support each other through the ups and downs.

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