@ 52b4a076:e7fad8bd

I have been recently building NFDB, a new relay DB. This post is meant as a short overview.

Regular relays have challenges

Current relay software have significant challenges, which I have experienced when hosting Nostr.land: - Scalability is only supported by adding full replicas, which does not scale to large relays. - Most relays use slow databases and are not optimized for large scale usage. - Search is near-impossible to implement on standard relays. - Privacy features such as NIP-42 are lacking. - Regular DB maintenance tasks on normal relays require extended downtime. - Fault-tolerance is implemented, if any, using a load balancer, which is limited. - Personalization and advanced filtering is not possible. - Local caching is not supported.

NFDB: A scalable database for large relays

NFDB is a new database meant for medium-large scale relays, built on FoundationDB that provides: - Near-unlimited scalability - Extended fault tolerance - Instant loading - Better search - Better personalization - and more.

Search

NFDB has extended search capabilities including: - Semantic search: Search for meaning, not words. - Interest-based search: Highlight content you care about. - Multi-faceted queries: Easily filter by topic, author group, keywords, and more at the same time. - Wide support for event kinds, including users, articles, etc.

Personalization

NFDB allows significant personalization: - Customized algorithms: Be your own algorithm. - Spam filtering: Filter content to your WoT, and use advanced spam filters. - Topic mutes: Mute topics, not keywords. - Media filtering: With Nostr.build, you will be able to filter NSFW and other content - Low data mode: Block notes that use high amounts of cellular data. - and more

Other

NFDB has support for many other features such as: - NIP-42: Protect your privacy with private drafts and DMs - Microrelays: Easily deploy your own personal microrelay - Containers: Dedicated, fast storage for discoverability events such as relay lists

Calcite: A local microrelay database

Calcite is a lightweight, local version of NFDB that is meant for microrelays and caching, meant for thousands of personal microrelays.

Calcite HA is an additional layer that allows live migration and relay failover in under 30 seconds, providing higher availability compared to current relays with greater simplicity. Calcite HA is enabled in all Calcite deployments.

For zero-downtime, NFDB is recommended.

Noswhere SmartCache

Relays are fixed in one location, but users can be anywhere.

Noswhere SmartCache is a CDN for relays that dynamically caches data on edge servers closest to you, allowing: - Multiple regions around the world - Improved throughput and performance - Faster loading times

routerd

routerd is a custom load-balancer optimized for Nostr relays, integrated with SmartCache.

routerd is specifically integrated with NFDB and Calcite HA to provide fast failover and high performance.

Ending notes

NFDB is planned to be deployed to Nostr.land in the coming weeks.

A lot more is to come. 👀️️️️️️

@ 1f79058c:eb86e1cb

I'm currently using this bash script to publish long-form content from local Markdown files to Nostr relays.

It requires all of yq, jq, and nak to be installed.

Usage

Create a signed Nostr event and print it to the console:

bash markdown_to_nostr.sh article-filename.md

Create a Nostr event and publish it to one or more relays:

bash markdown_to_nostr.sh article-filename.md ws://localhost:7777 wss://nostr.kosmos.org

Markdown format

You can specify your metadata as YAML in a Front Matter header. Here's an example file:

```markdown

title: "Good Morning" summary: "It's a beautiful day" image: https://example.com/i/beautiful-day.jpg date: 2025-04-24T15:00:00Z tags: gm, poetry published: false

---

In the blue sky just a few specks of gray
In the evening of a beautiful day
Though last night it rained and more rain on the way
And that more rain is needed 'twould be fair to say.

— Francis Duggan ```

The metadata keys are mostly self-explanatory. Note:

• All keys except for title are optional
• date, if present, will be set as the published_at date.
• If published is set to true, it will publish a kind 30023 event, otherwise a kind 30024 (draft)
• The d tag (widely used as URL slug for the article) will be the filename without the .md extension

@ 5f078e90:b2bacaa3

Petal's Glow

In a quiet meadow, pink flower blooms named Petal danced under moonlight. Their delicate petals glowed, guiding a weary firefly home. Grateful, the firefly wove light patterns, telling their tale. By dawn, bees hummed Petal’s story, spreading it across the valley. The blooms stood prouder, their rosy hue a symbol of gentle hope.

This is 334 characters, some md, bidirectional-bridge.js used.

@ 266815e0:6cd408a5

To all existing nostr developers and new nostr developers, stop using kind 1 events... just stop whatever your doing and switch the kind to Math.round(Math.random() * 10000) trust me it will be better

What are kind 1 events

kind 1 events are defined in NIP-10 as "simple plaintext notes" or in other words social posts.

Don't trick your users

Most users are joining nostr for the social experience, and secondly to find all the cool "other stuff" apps They find friends, browse social posts, and reply to them. If a user signs into a new nostr client and it starts asking them to sign kind 1 events with blobs of JSON, they will sign it without thinking too much about it.

Then when they return to their comfy social apps they will see that they made 10+ posts with massive amounts of gibberish that they don't remember posting. then they probably will go looking for the delete button and realize there isn't one...

Even if those kind 1 posts don't contain JSON and have a nice fancy human readable syntax. they will still confuse users because they won't remember writing those social posts

What about "discoverability"

If your goal is to make your "other stuff" app visible to more users, then I would suggest using NIP-19 and NIP-89 The first allows users to embed any other event kind into social posts as nostr:nevent1 or nostr:naddr1 links, and the second allows social clients to redirect users to an app that knows how to handle that specific kind of event

So instead of saving your apps data into kind 1 events. you can pick any kind you want, then give users a "share on nostr" button that allows them to compose a social post (kind 1) with a nostr: link to your special kind of event and by extension you app

Why its a trap

Once users start using your app it becomes a lot more difficult to migrate to a new event kind or data format. This sounds obvious, but If your app is built on kind 1 events that means you will be stuck with their limitations forever.

For example, here are some of the limitations of using kind 1 - Querying for your apps data becomes much more difficult. You have to filter through all of a users kind 1 events to find which ones are created by your app - Discovering your apps data is more difficult for the same reason, you have to sift through all the social posts just to find the ones with you special tag or that contain JSON - Users get confused. as mentioned above users don't expect "other stuff" apps to be creating special social posts - Other nostr clients won't understand your data and will show it as a social post with no option for users to learn about your app

@ 5f078e90:b2bacaa3

Cactus story

In a sun-scorched desert, a lone cactus named Sage stood tall. Each dawn, she whispered to the wind, sharing tales of ancient rains. One night, a lost coyote curled beneath her spines, seeking shade. Sage offered her last drops of water, saved from a rare storm. Grateful, the coyote sang her story to the stars, and Sage’s legend grew, a beacon of kindness in the arid wild.

This test is between 300 and 500 characters long, started on Nostr to test the bidirectional-bridge script.

It has a bit of markdown included.

@ bc52210b:20bfc6de

---

Imagine a world where clean, safe, and efficient nuclear power can be delivered to any corner of the globe, powering everything from small villages to bustling cities. This vision is becoming a reality with the development of nuclear modular plants—compact, portable nuclear reactors that can be shipped in standard containers and set up quickly to provide reliable energy. These innovative power sources use fission—the process of splitting atomic nuclei to release energy, the same fundamental principle that powers traditional nuclear plants—but with a twist: they utilize thorium as fuel and a molten salt system for cooling and fuel delivery. This combination offers a host of benefits that could revolutionize how we think about nuclear energy.

Portability and Deployment

One of the most significant advantages of these nuclear modular plants is their portability. Designed to fit within standard shipping containers, these reactors can be transported by truck, ship, or even air to virtually any location. This makes them ideal for remote communities, disaster relief efforts, or military operations where traditional power infrastructure is lacking or damaged. Setting up a conventional power plant typically takes years, but these modular units can be operational in a matter of weeks, providing a rapid solution to energy needs.

Safety Features

Safety is a paramount concern in nuclear energy, and modular thorium molten salt reactors (MSRs) offer several inherent safety advantages. Unlike traditional reactors that use water under high pressure, MSRs operate at atmospheric pressure, eliminating the risk of pressure-related accidents. The fuel is dissolved in the molten salt, which means there's no solid fuel that could melt down. If the reactor overheats, the salt expands, naturally slowing the fission reaction—a built-in safety mechanism. Additionally, thorium-based fuels produce less long-lived radioactive waste, reducing the long-term environmental impact.

Efficiency and Abundance

Thorium is a more abundant resource than uranium, with estimates suggesting it is three to four times more plentiful in the Earth's crust. This abundance makes thorium a sustainable fuel choice for the future. Moreover, MSRs can operate at higher temperatures than traditional reactors, leading to greater thermal efficiency. This means more electricity can be generated from the same amount of fuel, making the energy production process more efficient and cost-effective in the long run.

Scalability

The modular design of these reactors allows for scalability to meet varying power demands. A single unit might power a small community, while multiple units can be combined to serve larger towns or cities. This flexibility is particularly useful for growing populations or regions with fluctuating energy needs. As demand increases, additional modules can be added without the need for extensive new infrastructure.

Cost-Effectiveness

While the initial investment in nuclear modular plants may be significant, the long-term operational costs can be lower than traditional power sources. The high efficiency of MSRs means less fuel is needed over time, and the reduced waste production lowers disposal costs. Additionally, the ability to mass-produce these modular units could drive down manufacturing costs, making nuclear power more accessible and affordable.

Environmental Impact

Nuclear power is already one of the cleanest energy sources in terms of carbon emissions, and thorium MSRs take this a step further. By producing less long-lived waste and utilizing a more abundant fuel, these reactors offer a more sustainable path for nuclear energy. Furthermore, their ability to provide reliable baseload power can help reduce reliance on fossil fuels, contributing to global efforts to combat climate change.

Challenges and Considerations

Despite these benefits, there are challenges to overcome before nuclear modular plants can be widely deployed. The technology for thorium MSRs is still in the developmental stage, with ongoing research needed to address issues such as material corrosion and fuel processing. Regulatory frameworks will also need to adapt to this new type of reactor, and public perception of nuclear energy remains a hurdle in many regions. However, with continued investment and innovation, these obstacles can be addressed.

Conclusion

In conclusion, nuclear modular plants using thorium and molten salt systems represent a promising advancement in nuclear technology. Their portability, safety features, efficiency, scalability, and environmental benefits make them an attractive option for meeting the world's growing energy needs. While challenges remain, the potential of these reactors to provide clean, reliable power to communities around the globe is undeniable. As research and development continue, we may soon see a new era of nuclear energy that is safer, more efficient, and more accessible than ever before.

@ 3c389c8f:7a2eff7f

Sharing a Note on Nostr:

🔁Yeah, it probably seems obvious. No need to dwell for long, but this is another function that goes by half a dozen different names. Repost, renote, retweet, boost, bump, the ubiquitous little repeat button... It's all the same. It doesn't matter what its called, the feature lets you push notes you may find valuable, to the people who follow you. Additionally you also have the "Quote" option if you would like to add your own remarks or context. Both of these features are supported by most Nostr microblogging clients and some specialty clients, though some have chosen to exclude one or the other to adhere to a set of guiding principles aimed at helping users to enjoy a healthier social media experience.

Similar to a quote, you also have the option to copy NoteIDs to paste in other places. They will look like: nevent..., naddr..., or some other possibly foreign looking string prefixed with 'n' and in some cases the may be preceded by 'nostr:'. These are handy when you'd like to use a note for some other purpose beyond a quote. Perhaps you would like to quote it in a Nostr article or blog entry, or you would like to create a note focusing on a series of notes. Many clients offer easy access to these handy nostr links. If you're finding that the one you are using, does not, then simply hop to another. This is one of the amazing yet simple uses of Nostr's unique identity and contact list ownership.

Sharing Note and Profile Links Off of Nostr:

This is where things get really interesting. If you try to send these 'n' prefixed Nostr links to someone, they will receive that random string and have no clue what to do with it. To solve this, some clever minds came up with njump.me. Just visit that URL and tack your 'n' prefixed event to the end, and boom! you have a link you can send to anyone. Many apps have integrated this feature into their interface to make it easy and convenient to send awesome Nostr content to anyone anywhere, and they can choose which Nostr app they want to use to engage with it right in the landing. Some Nostr clients have traditional link sharing, as well, so you can share links right to the app that you use.

Helping Your Friends to Get Started:

We've touched on this a lot in previous posts but in case you missed it: nstart.me hubstr.org nosta.me These are all great options to onboarding your friends in a way that allows for them to explore Nostr right out of the gate. You always have the option of creating a keypair in nearly every app around, too. This is easier for some people, depending on how much they want to learn right away, or how they may be using Nostr.

There's some cool new tools coming out to help even more with getting your friends set up to use Nostr to its fullest capacity. Follow packs, trust attestations, and suggested app packs are all things we look forward to diving into more deeply in the near future. Please keep an eye out if your interested in reading the Spatia Nostra

@ e968e50b:db2a803a

Has anyone developed a lightning wallet using a raspberry pi or something like that? This would be a device that could fit in your pocket with a small screen and QR scanner for people that can't afford or don't want to carry a smart phone. It would use wifi or something like that. Is this too much of a security headache? Can it be done easily with any wallet's current software?

originally posted at https://stacker.news/items/967863

@ 59b96df8:b208bd59

Nostr is a decentralized protocol designed to be censorship-resistant.
However, this resilience can sometimes make data synchronization between relays more difficult—though not impossible.

In my opinion, Nostr still lacks a few key features to ensure consistent and reliable operation, especially regarding data versioning.

Profile Versions

When I log in to a new Nostr client using my private key, I might end up with an outdated version of my profile, depending on how the client is built or configured.

Why does this happen?
The client fetches my profile data (kind:0 - NIP 1) from its own list of selected relays.
If I didn’t publish the latest version of my profile on those specific relays, the client will only display an older version.

Relay List Metadata

The same issue occurs with the relay list metadata (kind:10002 - NIP 65).
When switching to a new client, it's common that my configured relay list isn't properly carried over because it also depends on where the data is fetched.

Protocol Change Proposal

I believe the protocol should evolve, specifically regarding how kind:0 (user metadata) and kind:10002 (relay list metadata) events are distributed to relays.

Relays should be able to build a list of public relays automatically (via autodiscovery), and forward all received kind:0 and kind:10002 events to every relay in that list.

This would create a ripple effect:

``` Relay A relay list: [Relay B, Relay C]
Relay B relay list: [Relay A, Relay C]
Relay C relay list: [Relay A, Relay B]

User A sends kind:0 to Relay A
→ Relay A forwards kind:0 to Relay B
→ Relay A forwards kind:0 to Relay C
→ Relay B forwards kind:0 to Relay A
→ Relay B forwards kind:0 to Relay C → Relay A forwards kind:0 to Relay B
→ etc. ```

Solution: Event Encapsulation

To avoid infinite replication loops, the solution could be to wrap the user’s signed event inside a new event signed by the relay, using a dedicated kind (e.g., kind:9999).

When Relay B receives a kind:9999 event from Relay A, it extracts the original event, checks whether it already exists or if a newer version is present. If not, it adds the event to its database.

Here is an example of such encapsulated data:

json { "content": "{\"content\":\"{\\\"lud16\\\":\\\"dolu@npub.cash\\\",\\\"name\\\":\\\"dolu\\\",\\\"nip05\\\":\\\"dolu@dolu.dev\\\",\\\"picture\\\":\\\"!(image)[!(image)[https://pbs.twimg.com/profile_images/1577320325158682626/igGerO9A_400x400.jpg]]\\\",\\\"pubkey\\\":\\\"59b96df8d8b5e66b3b95a3e1ba159750a6edd69bcbba1857aeb652a5b208bd59\\\",\\\"npub\\\":\\\"npub1txukm7xckhnxkwu450sm59vh2znwm45mewaps4awkef2tvsgh4vsf7phrl\\\",\\\"created_at\\\":1688312044}\",\"created_at\":1728233747,\"id\":\"afc3629314aad00f8786af97877115de30c184a25a48440a480bff590a0f9ba8\",\"kind\":0,\"pubkey\":\"59b96df8d8b5e66b3b95a3e1ba159750a6edd69bcbba1857aeb652a5b208bd59\",\"sig\":\"989b250f7fd5d4cfc9a6ee567594c81ee0a91f972e76b61332005fb02aa1343854104fdbcb6c4f77ae8896acd886ab4188043c383e32a6bba509fd78fedb984a\",\"tags\":[]}", "created_at": 1746036589, "id": "efe7fa5844c5c4428fb06d1657bf663d8b256b60c793b5a2c5a426ec773c745c", "kind": 9999, "pubkey": "79be667ef9dcbbac55a06295ce870b07029bfcdb2dce28d959f2815b16f81798", "sig": "219f8bc840d12969ceb0093fb62f314a1f2e19a0cbe3e34b481bdfdf82d8238e1f00362791d17801548839f511533461f10dd45cd0aa4e264d71db6844f5e97c", "tags": [] }

@ 866e0139:6a9334e5

Autor: Ulrike Guérot. Dieser Beitrag wurde mit dem Pareto-Client geschrieben. Sie finden alle Texte der Friedenstaube und weitere Texte zum Thema Frieden hier.**

---

Die neuesten Artikel der Friedenstaube gibt es jetzt auch im eigenen Friedenstaube-Telegram-Kanal.

---

https://www.youtube.com/watch?v=KarwcXKmD3E

Liebe Freunde und Bekannte,

liebe Friedensbewegte,

liebe Dresdener, Dresden ist ja auch eine kriegsgeplagte Stadt,

dies ist meine dritte Rede auf einer Friedensdemonstration innerhalb von nur gut einem halben Jahr: München im September, München im Februar, Dresden im April. Und der Krieg rückt immer näher! Wer sich den „Operationsplan Deutschland über die zivil-militärische Kooperation als wesentlicher Bestandteil der Kriegsführung“ anschaut, dem kann nur schlecht werden zu sehen, wie weit die Kriegsvorbereitungen schon gediehen sind. 

Doch bevor ich darauf eingehe, möchte ich mich als erstes distanzieren von dem wieder einmal erbärmlichen Framing dieser Demo als Querfront oder Schwurblerdemo. Durch dieses Framing wurde diese Demo vom Dresdener Marktplatz auf den Postplatz verwiesen, wurden wir geschmäht und wurde die Stadtverwaltung Dresden dazu gebracht, eine „genehmere“ Demo auf dem Marktplatz zuzulassen! Es wäre schön, wenn wir alle - alle! - solche Framings weglassen würden und uns als Friedensbewegte die Hand reichen! Der Frieden im eigenen Haus ist die Voraussetzung für unsere Friedensarbeit. Der Streit in unserem Haus nutzt nur denen, die den Krieg wollen und uns spalten!

Ich möchte hier noch einmal klarstellen, von welcher Position aus ich hier und heute wiederholt auf einer Bühne spreche: Ich spreche als engagierte Bürgerin der Bundesrepublik Deutschland. Ich spreche als Europäerin, die lange Jahre in und an dem einstigen Friedensprojekt EU gearbeitet hat. Ich spreche als Enkelin von zwei Großvätern. Der eine ist im Krieg gefallen, der andere kam ohne Beine zurück. Ich spreche als Tochter einer Mutter, die 1945, als 6-Jährige, unter traumatischen Umständen aus Schlesien vertrieben wurde, nach Delitzsch in Sachsen übrigens. Ich spreche als Mutter von zwei Söhnen, 33 und 31 Jahre, von denen ich nicht möchte, dass sie in einen Krieg müssen. Von dieser, und nur dieser Position aus spreche ich heute zu Ihnen und von keiner anderen! Ich bin nicht rechts, ich bin keine Schwurblerin, ich bin nicht radikal, ich bin keine Querfront.

Als Bürgerin wünsche ich mir – nein, verlange ich! – dass die Bundesrepublik Deutschland sich an ihre gesetzlichen Grundlagen und Vertragstexte hält. Das sind namentlich: Die Friedensklausel des Grundgesetzes aus Art. 125 und 126 GG, dass von deutschem Boden nie wieder Krieg ausgeht. Und der Zwei-plus-Vier-Vertrag, in dem Deutschland 1990 unterschrieben hat, dass es nie an einem bewaffneten Konflikt gegen Russland teilnimmt. Ich schäme mich dafür, dass mein Land dabei ist, vertragsbrüchig zu werden. Ich bitte Friedrich Merz, den designierten Bundeskanzler, keinen Vertragsbruch durch die Lieferung von Taurus-Raketen zu begehen!

Ich bitte ferner darum, dass sich dieses Land an seine didaktischen Vorgaben für Schulen hält, die im immer noch geltenden „Beutelsbacher Konsens“ aus den 1970er Jahren festgelegt wurden. In diesem steht in Artikel I. ein Überwältigungsverbot: „Es ist nicht erlaubt, den Schüler – mit welchen Mitteln auch immer – im Sinne erwünschter Meinungen zu überrumpeln und damit an der Gewinnung eines selbständigen Urteils zu hindern.“ Vor diesem Hintergrund ist es nicht erlaubt, Soldaten oder Gefreite in Schulen zu schicken und für die Bundeswehr zu werben. Vielmehr wäre es geboten, unsere Kinder über Art. 125 & 126 GG und die Friedenspflicht des Landes und seine Geschichte mit Blick auf Russland aufzuklären.

Als Europäerin wünsche ich mir, dass wir die europäische Hymne, Beethovens 9. Sinfonie, ernst nehmen, deren Text da lautet: Alle Menschen werden Brüder. Alle Menschen werden Brüder. Alle! Dazu gehören auch die Russen und natürlich auch die Ukrainer! 

Als Europäerin, die in den 1990er Jahren für den großartigen EU-Kommissionspräsidenten Jacques Delors gearbeitet hat, Katholik, Sozialist und Gewerkschafter, wünsche ich mir, dass wir das Versprechen, #Europa ist nie wieder Krieg, ernst nehmen. Wir haben es 70 Jahre lang auf diesem Kontinent erzählt. Die Lügen und die Propaganda, mit der jetzt die Kriegsnotwendigkeit gegen Russland herbeigeredet wird, sind unerträglich. Die EU, Friedensnobelpreisträgerin von 2012, ist dabei – oder hat schon – ihr Ansehen in der Welt verloren. Es ist eine politische Tragödie! Neben ihrem Ansehen ist die EU jetzt dabei, das zivilisatorische Erbe Europas zu verspielen, die civilité européenne, wie der französische Historiker und Marxist, Étienne Balibar es nennt. 

Ein Element dieses historischen Erbes ist es, dass uns in Europa eint, dass wir über Jahrhunderte alle zugleich Täter und Opfer gewesen sind. Ce que nous partageons, c’est ce que nous étions tous bourreaux et victimes. So schreibt es der französische Literat Laurent Gaudet in seinem europäischen Epos, L’Europe. Une Banquet des Peuples von 2016.

Das heißt, dass niemand in Europa, niemand – auch die Esten nicht! – das Recht hat, vorgängige Traumata, die die baltischen Staaten unbestrittenermaßen mit Stalin-Russland gehabt haben, zu verabsolutieren, auf die gesamte EU zu übertragen, die EU damit zu blockieren und die Politikgestaltung der EU einseitig auf einen Kriegskurs gegen Russland auszurichten. Ich wende mich mit dieser Feststellung direkt an Kaja Kalles, die Hohe Beauftragte für Sicherheits- und Außenpolitik der EU und hoffe, dass sie diese Rede hört und das Epos von Laurent Gaudet liest.

Es gibt keinen gerechten Krieg! Krieg ist immer nur Leid. In Straßburg, dem Sitz des Europäischen Parlaments, steht auf dem Place de la République eine Statue, eine Frau, die Republik. Sie hält in jedem Arm einen Sohn, einen Elsässer und einen Franzosen, die aus dem Krieg kommen. In der Darstellung der Bronzefigur haben die beiden Soldaten-Männer ihre Uniformen schon ausgezogen und werden von Madame la République gehalten und getröstet. An diesem Denkmal sollten sich alle Abgeordnete des Straßburger Europaparlamentes am 9. Mai versammeln. Ich zitiere noch einmal Cicero: Der ungerechteste Friede ist besser als der gerechteste Krieg. Für den Vortrag dieses Zitats eines der größten Staatsdenker des antiken Roms in einer Fernsehsendung bin ich 2022 mit einem Shitstorm überzogen worden. Allein das ist Ausdruck des Verfalls unserer Diskussionskultur in unfassbarem Ausmaß, ganz besonders in Deutschland.

Als Europäerin verlange ich die Überwindung unserer kognitiven Dissonanz. Wenn schon die New York Times am 27. März 2025 ein 27-seitiges Dossier veröffentlicht, das nicht nur belegt, was man eigentlich schon weiß, aber bisher nicht sagen durfte, nämlich, dass der ukrainisch-russische Krieg ein eindeutiger Stellvertreter-Krieg der USA ist, in der die Ukraine auf monströseste Weise instrumentalisiert wurde – was das Dossier der NYT unumwunden zugibt! – wäre es an der Zeit, die eindeutige Schuldzuweisung an Russland für den Krieg zurückzuziehen und die gezielt verbreitete Russophobie in Europa zu beenden. Anstatt dass – wofür es leider viele Verdachtsmomente gibt – die EU die Friedensverhandlungen in Saudi-Arabien nach Strich und Faden torpediert. 

Der französische Philosoph Luc Ferry hat vor ein paar Tagen im prime time französischen Fernsehen ganz klar gesagt, dass der Krieg 2014 nach der Instrumentalisierung des Maidan durch die USA von der West-Ukraine ausging, dass Zelensky diesen Krieg wollte und – mit amerikanischer Rückendeckung – provoziert hat, dass Putin nicht Hitler ist und dass die einzigen mit faschistoiden Tendenzen in der ukrainischen Regierung sitzen. Ich wünschte mir, ein solches Statement wäre auch im Deutschen Fernsehen möglich und danke Richard David Precht, dass er, der noch in den Öffentlich-Rechtlichen Rundfunk vorgelassen wird, an dieser Stelle versucht, etwas Vernunft in die Debatte zu bringen.

Auch ist es gerade als Europäerin nicht hinzunehmen, dass russische Diplomaten von den Feierlichkeiten am 8. Mai 2025 ausgeschlossen werden sollen, ausgerechnet 80 Jahre nach Ende des II. Weltkrieges. Nicht nur sind Feierlichkeiten genau dazu da, sich die Hand zu reichen und den Frieden zu feiern. Doch gerade vor dem Hintergrund von 27 Millionen gefallenen sowjetischen Soldaten ist die Zurückweisung der Russen von den Feierlichkeiten geradezu eklatante Geschichtsvergessenheit.

***

Der Völkerbund hat 1925 die Frage erörtert, warum der I. Weltkrieg noch so lange gedauert hat, obgleich er militärisch bereits 1916 nach Eröffnung des Zweifrontenkrieges zu Lasten des Deutschen Reiches entschieden war. Wir erinnern uns: Für die Niederlage wurden mit der Dolchstoßlegende die jüdischen, kommunistischen und sozialistischen Pazifisten verantwortlich gemacht. Richtig ist, so der Bericht des Völkerbundes von 1925, dass allein die Rüstungsindustrie dafür gesorgt hat, dass der militärisch eigentlich schon entschiedene Krieg noch zwei weitere Jahre als Materialabnutzungs- und Stellungskrieg weiterbetrieben wurde, nur, damit noch ein bisschen Geld verdient werden konnte. Genauso scheint es heute zu sein. Der Krieg ist militärisch entschieden. Er kann und muss sofort beendet werden, und das passiert lediglich deswegen nicht, weil der Westen seine Niederlage nicht zugeben kann. Hochmut aber kommt vor dem Fall, und es darf nicht sein, dass für europäischen Hochmut jeden Tag rund 2000 ukrainische oder russische Soldaten und viele Zivilisten sterben. Die offenbare europäische Absicht, den Krieg jetzt einzufrieren, nur, um ihn 2029/ 2030 wieder zu entfachen, wenn Europa dann besser aufgerüstet ist, ist nur noch zynisch.

Als Kriegsenkelin von Kriegsversehrten, Tochter einer Flüchtlingsmutter und Mutter von zwei Söhnen, deren französischer Urgroßvater 6 Jahre in deutscher Kriegsgefangenschaft war, wünsche ich mir schließlich und zum Abschluss, dass wir die Kraft haben werden, wenn dieser Wahnsinn, den man den europäischen Bürgern gerade aufbürdet, vorbei sein wird, ein neues europäisches Projekt zu erdenken und zu erbauen, in dem Europa politisch geeint ist und es bleibt, aber dezentral, regional, subsidiär, friedlich und neutral gestaltet wird. Also ein Europa jenseits der Strukturen der EU, das bereit ist, die Pax Americana zu überwinden, aus der NATO auszutreten und der multipolaren Welt seine Hand auszustrecken! Unser Europa ist postimperial, postkolonial, groß, vielfältig und friedfertig!

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Ulrike Guérot, Jg. 1964, ist europäische Professorin, Publizistin und Bestsellerautorin. Seit rund 30 Jahren beschäftigt sie sich in europäischen Think Tanks und Universitäten in Paris, Brüssel, London, Washington, New York, Wien und Berlin mit Fragen der europäischen Demokratie sowie mit der Rolle Europas in der Welt. Ulrike Guérot ist seit März 2014 Gründerin und Direktorin des European Democracy Lab e.V., Berlin und initiierte im März 2023 das European Citizens Radio, das auf Spotify zu finden ist. Zuletzt erschien von ihr „Über Halford J. Mackinders Heartland-Theorie, Der geografische Drehpunkt der Geschichte“ (Westend, 2024). Mehr Infos zur Autorin hier.

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@ 90de72b7:8f68fdc0

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PetriNostr never sleep! This is a demo

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@ bcbb3e40:a494e501

|| |:-:| |BLANCO, Carlos X. (Ed.); China y el regreso de Confucio; Hipérbola Janus, 2025|

Nos complace presentar a nuestro público lector la obra China y el regreso de Confucio, un compilación de artículos llevada a cabo por prestigioso profesor Carlos X Blanco, autor prolífico y colaborador de Hipérbola Janus, donde nos sentimos honrados y gratificados por sus aportaciones en la difusión de diferentes temas y áreas de conocimiento. En el caso que nos ocupa, el Extremo Oriente sigue siendo un gran desconocido para nosotros, los europeos, especialmente en cuestiones relacionadas con la mentalidad y las ideas que animan la cosmovisión de su nación más representativa, cuya pujanza económica, comercial y geopolítica ha encumbrado a la categoría de superpotencia mundial, hablamos, obviamente, de China. A través de un formato ligero y agradable, como es el diálogo, la obra nos presenta una serie de textos que nos permiten desentrañar las claves del pensamiento confuciano y su desarrollo a lo largo de los siglos XX y XXI. Un breve prólogo a cargo de David Ownby sirve de introducción a la obra. Uno de los ensayos principales es «Un siglo de confucianismo» de Chen Lai (1952), quien estructura el análisis en tres grandes secciones: los desafíos del confucianismo, sus respuestas y las formas en que ha sobrevivido en la era moderna.

En el análisis del Confucianismo, que permanece fuertemente imbricado en la conciencia del pueblo chino, se abordan cuatro grandes desafíos que enumeramos a continuación:

1. Reformas políticas y educativas en la era Qing y Republicana (1901-1912): La abolición del sistema de exámenes imperiales debilitó la base institucional del confucianismo, afectando su papel en la sociedad y la educación.
2. Movimiento de la Nueva Cultura (1915-1919): Se promovió la modernización basada en la cultura occidental, posicionando al confucianismo como un obstáculo para el progreso.
3. Revolución de 1949 y la Revolución Cultural (1966-1976): La colectivización y las comunas populares destruyeron la base social confuciana, mientras que la Revolución Cultural lo atacó ideológicamente.
4. Reformas de Deng Xiaoping (1978 en adelante): La modernización y la economía de mercado redujeron la influencia de los valores confucianos frente al pragmatismo y el utilitarismo.

Con anterioridad, el confucianismo siempre ha sido un factor de cohesión nacional, que ha contribuido a preservar la unidad del pueblo chino, especialmente contra las amenazas exteriores, como la que representó el enfrentamiento con Japón desde comienzos de los años 30 del pasado siglo, con la ocupación japonesa de Manchuria, y los sucesivos episodios bélicos vividos contra Japón entre 1937 y 1942.

|| |:-:| |ERKES, Eduard; Creencias religiosas en la China antigua; Hipérbola Janus, 2022|

El texto de Chen Lai toma como punto de partida los últimos años de la Dinastía Qing y los primeros años de la era republicana, entre 1901 y 1912, poniendo especial énfasis en el proceso de modernización emprendido durante esta época, con la introducción de las ciencias y las disciplinas occidentales, hecho que contribuyó a la condena al ostracismo de los clásicos confucianos. Este proceso conoce diversas etapas, a través de las cuales se procede a la abolición del sistema de exámenes imperiales, que durante años se había erigido como el pilar institucional del confucianismo, lo cual trajo como consecuencia inevitable que los eruditos confucianos abandonaran su papel central en la sociedad china. La tendencia a denostar la tradición confuciana se vio incrementada con la transición de la Dinastía de los Qing a los primeros años de la República, como demuestra la eliminación de las ceremonias sacrificiales en honor a Confucio y la prohibición del estudio obligatorio de los clásicos confucianos. De esta manera el confucianismo perdió su papel preponderante en la educación y la administración pública, quedando relegado al ámbito de la ética y la cultura.

Este proceso de rechazo y erosión del confucianismo en su papel de contribución a la identidad nacional china, y a la formación de las nuevas generaciones, se vio acelerado durante las siguientes décadas. Fue un proceso impulsado por intelectuales como Chen Duxiu y Hu Shih, que promovieron activamente la modernización junto con la asunción de valores occidentales como la ciencia o la democracia. Asumiendo posturas análogas a las occidentales en relación a la Tradición, se vio en el confucianismo una forma de pensamiento retrógrado y caduco, frontalmente opuesto al progreso, y por tanto desechable, respecto al cual sus enseñanzas carecían de todo valor operativo en el desarrollo de China. En consecuencia, el confucianismo vivió un ostracismo cultural e intelectual que lo sumió en la más absoluta marginalidad.

Con el advenimiento de la Revolución Cultural China y la conformación del régimen comunista, a partir de 1949 y hasta la muerte de Mao Tse Tung (1893-1976), la situación del confucianismo no mejoró y, muy al contrario, se consideró incompatible con el socialismo marxista. Los ataques se incrementaron y el confucianismo fue objeto de campañas de odio brutales, como aquella desarrollada entre 1973 y 1976, con la «Crítica a Lin Biao y Confucio», en la que se le acusó de «ideología feudal y reaccionaria». La destrucción de templos confucianos y la persecución de sus intelectuales fue un hecho habitual durante este periodo.

|| |:-:| |BLANCO, Carlos X.; La izquierda contra el pueblo: Desmontando a la izquierda sistémica; Hipérbola Janus, 2024|

En el periodo inmediatamente posterior, a partir de 1978, el factor ideológico se vio atenuado con la llegada de Deng Xiaoping (1904-1997) al poder, y se impuso una época marcada por el pragmatismo y la importancia creciente del desarrollo económico y material. Los ataques al confucianismo cesaron en gran medida, pero se vio sometido a la lógica uniformizadora del utilitarismo y el crecimiento económico.

No obstante, y a pesar de los ataques continuos de los que fue objeto, Chen Lai pone de relieve la resistencia del confucianismo, su voluntad irreductible frente a la amenaza de desaparición, a través de las propuestas de diferentes pensadores confucianos contemporáneos. Es el caso, por ejemplo, de Kang Youwei (1858-1927) con sus propuestas de convertir el confucianismo en religión oficial o integrarlo en el modelo educativo con sus enseñanzas morales sobre el conjunto del pueblo chino. Otros filósofos, como Liang Shuming (1893-1988), trató de superar las antítesis del mundo moderno, y convertir la doctrina de Confucio en parte funcional del socialismo a través de su base moral y social, dado que veía en estas ideas la clave para lograr la armonía y la estabilidad social, tal y como lo había sido en los momentos más delicados de la historia del país asiático.

Paralelamente, intelectuales confucianos como Xiong Shili (1885-1968), Feng Youlan (1895-1990) y He Lin (1902-1992) trataron de aportar nuevos desarrollos a la doctrina confuciana en el terreno de la filosofía y la metafísica. Fruto de estas especulaciones surgieron nuevas escuelas como la «Nueva Filosofía del Principio» de Feng Youlan y la «Nueva Filosofía de la Mente» de He Lin. Tampoco faltaron nuevos intentos de integración entre los valores tradicionales y el socialismo marxista a través de las interpretaciones de Xiong Shili. No será hasta una etapa posterior a la toma del poder de Den Xiaoping que veremos revalorizarse el confucianismo, sometiéndose a un revisionismo que finalmente lo devuelve a las universidades y la sociedad china, momento a partir del cual se recupera su legado como parte de la identidad nacional.

Este proceso de revitalización ha contribuido al estudio del confucianismo y a la aparición de nuevas interpretaciones en las últimas décadas. Las reinterpretaciones del pensamiento confuciano han llevado a la doctrina a un contraste con ideas político-ideológicas del mundo actual, relacionadas con la «democracia», los «derechos humanos» y la «globalización», es decir, con aquellos ítems ideológicos que padecemos en los tiempos postreros, y que están impulsando cambios dramáticos en nuestras sociedades en estos mismos momentos. No obstante, esta recuperación del confucianismo no se ha limitado a las esferas más cultas y académicas, sino que también se ha popularizado, y su presencia en la sociedad china viene siendo cada vez mayor desde la década de los 90, como vemos a través del conocimiento de los clásicos confucianos a través de actividades y cursos dirigidos a la población en general.

De modo que, para Chen Lai, el momento actual, tras la rehabilitación del pensamiento confuciano, es clave para continuar fortaleciendo su doctrina, especialmente por el ascenso de China como potencia mundial, que ha conllevado un creciente interés de China y su cultura más allá de sus fronteras. Pero también, y más allá de aspectos generales y más formales, por el propio contenido ético y moral que le es inherente, y que puede actuar como un freno frente a la corrupción y degradación de los tiempos modernos. De manera que podemos afirmar que es posible una verdadera sinergia entre los valores tradicionales y los nuevos desafíos que la modernidad propone a China, en un frente amplio, en el terreno cultural, político, social etc.

En el segundo capítulo del libro Chen Ming, una de las figuras más importantes del resurgimiento del confucianismo en la China contemporánea aborda la trascendencia de susodicha doctrina en el contexto del Estado y la nación china del siglo XXI. Su enfoque nos proporciona un recorrido a lo largo de aspectos políticos, sociales, educativos, de identidad cultural y la religión, marcando diferencias respecto a otras perspectivas neoconfucianas más orientadas hacia la filosofía o la ética.

Y es que el neoconfucianismo fuera de las fronteras chinas ha diversificado sus corrientes y los temas tratados, y se han centrado en la relación con la democracia, la ciencia y, en definitiva, con su compatibilidad con los valores del liberalismo occidental. Temas que no son nuevos en las derivas interpretativas y especulaciones confucianas del pasado siglo. Un representante destacado de estas últimas posturas es Tu Weiming (1940), filósofo de origen chino nacionalizado estadounidense.

Dentro de la China continental, el discurso confuciano se ha mostrado plenamente funcional a los intereses del Estado chino, contribuyendo a la cimentación de los valores estatales y nacionales, desmarcándose de toda búsqueda de compatibilidad con los valores occidentales, y en su detrimento tratando de fortalecer la identidad cultural china postulándose abiertamente como un pilar fundamental del nacionalismo cultural y político del país asiático. De modo que Chen Ming no ve en la doctrina confuciana un conjunto de ideas abstractas y anacrónicas, sino un potencial en ciernes para seguir pertrechando las bases del Estado y la sociedad china en el mundo actual.

También es importante el análisis que hace del confucianismo frente a la religión, diferenciando sus elementos de toda forma de religión monoteísta, tal y como la concebimos en el «Occidente». No obstante, hay un elemento religioso en su origen, y la idea de un Dios (Shangdi o Tian) como creador y vertebrador de un orden moral. Se puede decir que Confucio transformó este pensamiento en una práctica basada en la ética y la virtud, pero sin eliminar su dimensión espiritual. Algunos intérpretes modernos de la doctrina han tratado de desvirtuar su contenido reduciéndolo a lo que en chino se conoce como «wenjiao» (enseñanza cultural), buscando una fórmula de secularización para despojarla de ese contenido trascendente. Según Chen Ming estos intentos de secularización fueron perpetrados por el Movimiento 4 de mayo a partir de 1919.

No obstante, debemos insistir en que el confucianismo, aún poseyendo una dimensión espiritual, no debe confundirse con nuestro concepto de religión, y hay que poner el énfasis en la idea de estructura moral y social, como una especie de guía moral y espiritual que actúa como antídoto frente a la crisis de los valores tan característica de los tiempos modernos. El texto de Chen Ming también aborda otras problemáticas que no podemos desglosar en la presentación por su amplitud y complejidad, como, por ejemplo, las relaciones del confucianismo con el Estado, el ateísmo del Partido Comunista Chino, la búsqueda de formas de integración y síntesis, cohesión social, el problema de la educación etc. Hay una serie de retos que se presentan a las ideas de Confucio en las que esta búsqueda de encaje en la China contemporánea plantea una serie de desafíos que ponen en riesgo la esencia de su tradición.

El último capítulo del libro está reservado a una entrevista entre Chen Yizhong y Chen Ming en la que se abordan todos los temas que se han tratado en los capítulos anteriores, bajo el formato de un diálogo profundo. Asistimos al contraste de multitud de argumentos sobre el Confucianismo y su relación con la modernidad, con los retos del futuro, con las tensiones y recelos que suscitan los valores liberales y occidentales, totalmente secularizados y, esto lo decimos nosotros, abocados a la destrucción de cualquier fundamento tradicional, étnico o espiritual a todos los niveles.

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Artículo original: Hipérbola Janus, Presentación de «China y el regreso de Confucio» (TOR), 3/Abr/2025

@ 4d41a7cb:7d3633cc

Did you know that Federal Reserve Notes (FRNs), commonly known as "us dollars" are broken contracts? In fact FRNs started as dollar IOUs and then the Federal Reserve (a private corporation) defaulted on its debts and made the U.S citizens pay the bill: effectively stealing the privately owned gold.

Comand + shift + v = pegar sin choclo.

The United States Dollar

It is not that the dollar was "backed by gold" as it is commonly said. The dollar was primally a measure of weight of silver and then a measure of weight of gold. Let see a little history about the U.S dollar.

What does the constitution says?

Article I, Section 8:

This section grants Congress the power "to coin money, regulate the value thereof, and of foreign coin, and fix the standard of weights and measures."

Article I, Section 10:

"No State shall... make any Thing but gold and silver Coin a Tender in Payment of Debts."

The United States government, by decree, created the dollar as measure of weight defined by the Coinage Act of 1792 as 371.25 grains (24 grams) of silver.

The 1794 silver dollar, known as the "Flowing Hair dollar," was the first silver dollar coin produced by the United States Mint. This was the original dollar! The were minted in $1, $0,5.

In 1795 the United States minted its first gold coins under the Coinage Act of 1792, which introduced the following denominations: $2,5, $5 and $10. The silver to gold ratio was fixed at 1:15, meaning 15 ounces of silver was the equivalent to one ounce of gold.

Individuals could bring silver bullion to the U.S. Mint and have it coined into legal tender.

## Coinage acts

The Coinage Act of 1834 adjusted the gold-to-silver ratio to 16:1 and and the weight of the gold coins because gold was undervalue and encouraging the melting and exporting of American gold.

The coinage act of 1837 defined the silver dollar as containing 412.5 grains of standard silver (90% silver and 10% copper) and it reinforced the legal tender status of these coins, ensuring their acceptance for all debts, public and private.

The Coinage Act of 1849 specifically addressed the introduction of new gold denominations in response to the California Gold Rush, which significantly increased gold supplies in the United States. The Act authorized the minting of a $1 gold coin, the smallest gold denomination ever issued by the United States. The Act also authorized the creation of the $20 gold coin, known as the Double Eagle.

The gold dollar coin contained 23.22 grains of pure gold or 1.505grams or 0.0484 troy ounces.

The Double Eagle contained 464.4 grains of pure gold or 30.093 grams, 0.968 troy ounces.

The coinage act of 1857 sought to establish a uniform domestic currency and reduce reliance on foreign coins, demonetizing every foreign coins as legal tender. This was also the beginning of the Flying Eagle cent, which was smaller in diameter and composed of 88% copper and 12% nickel. This centralized more the coinage in the U.S.

U.S Gold certificates

The Act of March 3, 1863, officially known as the National Bank Act, was a significant piece of legislation during the American Civil War aimed at creating a national banking system and establishing a uniform national currency.

This legislation allowed the U.S. Treasury to issue gold certificates, which served as a form of paper currency backed by gold. The introduction of gold certificates was primarily intended to facilitate transactions involving gold without the need for the physical transfer of the metal.

This was primary for large size comercial transactions or payments among banks.

1865 Series

"It is hereby certified that one hundred dollars have been deposited with the assistant treasurer of the U.S in New York payable in GOLD at his office in the xxx New York "

The coinage act of 1873 also known as the "crime of 1873" was the intent to demonetize silver by ceasing the minting of silver dollars which meant that citizens could no longer bring silver to the mint to be coined into legal tender. By stopping the production of silver dollars, the Act implicitly placed the U.S. on a gold standard, where gold, not silver, was the primary basis for currency. This had lasting economic effects, particularly on farmers and silver miners who preferred bimetallism (the use of both gold and silver as standards).

The Act was controversial, particularly in western and rural areas where silver was a significant economic factor. Many believed that the Act was passed to benefit creditors and large financial interests by adopting a gold standard, which tended to deflate prices and increase the value of money.

The coinage act of 1878, The Act mandated the U.S. Treasury to purchase a specified amount of silver each month, between two million and four million dollars worth, and to mint it into silver dollars. This marked a partial return to the use of silver as currency through the coinage of the standard silver dollar. The Act allowed for the issuance of silver certificates, which could be used as currency in place of actual silver coins, thus easing the circulation of silver-backed currency.

The Bland-Allison Act was passed against a backdrop of economic depression and agrarian unrest. It represented a compromise between advocates of the gold standard and those wishing to return to bimetallism.

1882 series

The 30 years of economic and political discourse between bimetallism supporters and gold only advocates finally ended in the 1900.

The Gold Standard Act of 1900

The Gold Standard Act of 1900 formalized the monetary system of the United States by establishing gold as the sole standard for redeeming paper money and effectively ending the bimetallic standard. It established that the gold dollar would be the standard unit of value, equating the dollar to 25.8 grains of gold at a purity of 90%. Silver certificates and silver coins remained in circulation but without the backing of free and unlimited coinage.

Let's remember that the dollar was still a measure of gold. The certificates where government IOUs for that gold that was deposited in the treasury of the United States.

1907 series of gold certificates:

The Federal Reserve Act of 1913

The Federal Reserva Act of 1913 created a monopoly over the issuance of the American paper currency. This marked the privatization of the currency and a centralization of power like never before. More about this in another article.

But essentially the secret agenda of banksters was to issue IOUs without any restriction and make the United State Government responsible to redeem this paper currency for gold. And I will show you exactly how. Alfred Owen Crozier wrote a book in 1912 one year before the bill was passed analyzing and opposing it and made this same argument.

Federal Reserve Notes

A paper contract, a promissory note, an "I owe you x amount"

This paper currency issued by this private central bank were dollar IOUs contracts or promissory notes.

According to Black's law dictionary a Federal Reserve note is: The paper currency in circulation in the United States. The notes are issued by the Federal Reserve Banks, are effectively non-interest-bearing promissory notes payable to bearer on demand, and are issued in denominations of $1, $5, $10, $20, $50, $100, $500, $1000, $5,000 and $10,000.

NON INTERES BEARING PROMISSORY NOTES.

A promissory note is a written, unconditional promise made by one party (the maker) to pay a definite sum of money to another party (the payee) or bearer, either on demand or at a specified future date. It is essentially a financial instrument representing a formal commitment to settle a specified monetary obligation.

Key Characteristics of a Promissory Note:

1. Written Instrument: The promise to pay must be documented in writing.
2. Unconditional Promise: The promise to pay cannot be contingent on any external factors or conditions.
3. Definite Sum: The amount to be paid must be clearly specified and agreed upon in the note.
4. Payee: The note must designate the person or entity to whom the payment is to be made either explicitly or implicitly by specifying it as payable "to bearer".
5. Payable on Demand or at a Specific Time: The promissory note should indicate whether the payment is due upon demand by the payee or at a specific future date as agreed by the involved parties.

Promissory notes are commonly used in various financial transactions, including loans, business financing, and real estate deals, as they formalize the commitment to pay and can be enforced as a legal contract if necessary.

The Federal Reserve (FED) issued paper contract promising to be redeemable in gold. Most people never saw or understood the contract. Most never read it because the Fed cleverly hid the contract on the front of the bill by dividing it into five separate lines of text with a very different typeface for each line and placing the president's picture right in the middle. They even used the old lawyer's trick of hiding the most important text in small print.

Over time, the terms and conditions of the contract were watered down until they eventually became literally a promissory note for nothing. But let's analice how they did this step by step...

FEDERAL RESERVE NOTES: 1914 SERIES

Content of the contract:

Federal reserve note

The United States of America will pay to the bearer on demand: FIFTY DOLLARS

Authorized by federal reserve act of December 23, 1913

This note is receivable by all national and member banks and federal reserve banks and for all taxes, customs and other public dues. It is redeemable in gold on demand at the treasury department of the United States in the city of Washington district of Columbia or in gold or lawful money at any federal reserve bank.

So if a dollar was 20.67 per ounce, $50 could be exchanged for about 2.42 ounces of gold.

FEDERAL RESERVE NOTES :1918 SERIES

Content of the contract:

Federal reserve note

The United States of America will pay to the bearer on demand: Ten thousand dollars

Authorized by federal reserve act of December 23, 1913, as amended by act of September 26, 1918

This note is receivable by all national and member banks and federal reserve banks and for all taxes, customs and other public dues. It is redeemable in gold on demand at the treasury department of the United States in the city of Washington district of Columbia or in gold or lawful money at any federal reserve bank.

So if a dollar was 20.67 per ounce, $10,000 could be exchanged for 484.29ounces of gold.

Series of 1928

The great imitation

In 1928 the U.S government issued a new series of gold certificates payable to the bearer on demand.

The same year the Federal Reserve issued it's own promissory notes copying the us government gold certificate's design:

Content of the contract:

Federal reserve note

The United States of America

will pay to the bearer on demand: One hundred dollars

Reedemable in gold on demand at the United States treasury, or in gold or lawful money, at any federal reserve bank.

So if a dollar was 20.67 per ounce, $100 could be exchanged for 4.84 ounces of gold.

Here's all the denominations issued by the Federal Reserve back then:

This instrument was the facilitator of the Great depression, the inflation and deflation of the paper currency: as Thomas Jefferson warned long time ago:

“If the American people ever allow private banks to control the issue of their currency first by inflation then by deflation the banks and corporations that will grow up around them will deprive the people of all property until their children wake up homeless on the continent their Fathers conquered... I believe that banking institutions are more dangerous to our liberties than standing armies... The issuing power should be taken from the banks and restored to the people to whom it properly belongs.”

THE CONFISCATION OF GOLD

The end of the dollar and the replacement of gold and gold certificates by Federal Reserve Notes worthless paper currency.

Executive Order 6102, issued on April 5, 1933, by President Franklin D. Roosevelt, forced everyone to exchange their gold and gold certificates for federal reserve notes at $20,67 FEDERAL RESERVE NOTES per ounce.

THIS WAS THE END OF THE DOLLAR. THE END OF THE GOLD STANDARD. THE END OF THE CONSTITUTIONAL REPUBLIC FORM OF GOVERNMENT. THE END OF FREEDOM. THE ABANDONMENT OF THE CONSTITUTIONAL PRINCIPLES.

The Gold Reserve Act of 1934

This act further devalued the "gold content of the FRNs" and ended the redemption of gold certificates for gold coins. One ounce of gold was now "35 FRNs" in theory but this was not entirely true.

Lets analice the evolution of the Federal Reserve Notes.

Content of the contract:

Federal reserve note

The United States of America

will pay to the bearer on demand: One hundred dollars

THIS NOTE IS LEGAL TENDER FOR ALL DEBTS, PUBLIC AND PRIVATE AND IT IS REDEEMABLE IN LAWFUL MONEY AT THE UNITED STATES TREASURY, OR AT ANY FEDERAL RESERVE BANK.

So if a dollar was 20.67 per ounce, $100 could be exchanged for one hundred dollars of Lawful money?

They eliminated the gold clause from the contract. This contract is a lie, what is this redeemable for? U.S treasuries? Different denominations of FRNs? They changed the definition of lawful money. This was never money this was a broken contract and it gets obvious in the next series...

1963 Series

This series look like they did photoshop on the "payable to the bearer on demand" part that was below franklin in previous series.

Content of the contract now was

Federal reserve note

The United States of America

THIS NOTE IS LEGAL TENDER FOR ALL DEBTS, PUBLIC AND PRIVATE.

ONE HUNDRED DOLLARS

Conclusion

Between 1913 and 1928 the dollar was gradually replaced by Federal Reserve Notes until in 1934 the gold standard was definitively abandoned. From that time the Federal Reserve Note became the "new legal tender money" replacing the dollar and slowly replacing silver coins too until in 1965 silver was definitively abandoned.

---

IT IS NOT THAT THE DOLLAR WAS “BACKED” BY SILVER OR GOLD.

Gold and silver were such powerful money during the founding of the United States of America that the founding fathers declared that only gold or silver coins can be “money” in America. Since gold and silver coinage was heavy and inconvenient for a lot of transactions, they were stored in banks and a claim check was issued as a money substitute. People traded their coupons as money or “currency.” Currency is not money, but a money substitute. Redeemable currency must promise to pay a dollar equivalent in gold or silver money. Federal Reserve Notes (FRNs) make no such promises and are not “money.” A Federal Reserve Note is a debt obligation of the federal United States government, not “money.” The federal United States government and the U.S. Congress were not and have never been authorized by the Constitution for the united States of America to issue currency of any kind, but only lawful money – gold and silver coin.

It is essential that we comprehend the distinction between real money and paper money substitute. One cannot get rich by accumulating money substitutes; one can only get deeper into debt. We the People no longer have any “money.” Most Americans have not been paid any “money” for a very long time, perhaps not in their entire life. Now do you comprehend why you feel broke? Now do you understand why you are “bankrupt” along with the rest of the country?

@ a008def1:57a3564d

A Vision for #GitViaNostr

Git has long been the standard for version control in software development, but over time, we has lost its distributed nature. Originally, Git used open, permissionless email for collaboration, which worked well at scale. However, the rise of GitHub and its centralized pull request (PR) model has shifted the landscape.

Now, we have the opportunity to revive Git's permissionless and distributed nature through Nostr!

We’ve developed tools to facilitate Git collaboration via Nostr, but there are still significant friction that prevents widespread adoption. This article outlines a vision for how we can reduce those barriers and encourage more repositories to embrace this approach.

First, we’ll review our progress so far. Then, we’ll propose a guiding philosophy for our next steps. Finally, we’ll discuss a vision to tackle specific challenges, mainly relating to the role of the Git server and CI/CD.

I am the lead maintainer of ngit and gitworkshop.dev, and I’ve been fortunate to work full-time on this initiative for the past two years, thanks to an OpenSats grant.

How Far We’ve Come

The aim of #GitViaNostr is to liberate discussions around code collaboration from permissioned walled gardens. At the core of this collaboration is the process of proposing and applying changes. That's what we focused on first.

Since Nostr shares characteristics with email, and with NIP34, we’ve adopted similar primitives to those used in the patches-over-email workflow. This is because of their simplicity and that they don’t require contributors to host anything, which adds reliability and makes participation more accessible.

However, the fork-branch-PR-merge workflow is the only model many developers have known, and changing established workflows can be challenging. To address this, we developed a new workflow that balances familiarity, user experience, and alignment with the Nostr protocol: the branch-PR-merge model.

This model is implemented in ngit, which includes a Git plugin that allows users to engage without needing to learn new commands. Additionally, gitworkshop.dev offers a GitHub-like interface for interacting with PRs and issues. We encourage you to try them out using the quick start guide and share your feedback. You can also explore PRs and issues with gitplaza.

For those who prefer the patches-over-email workflow, you can still use that approach with Nostr through gitstr or the ngit send and ngit list commands, and explore patches with patch34.

The tools are now available to support the core collaboration challenge, but we are still at the beginning of the adoption curve.

Before we dive into the challenges—such as why the Git server setup can be jarring and the possibilities surrounding CI/CD—let’s take a moment to reflect on how we should approach the challenges ahead of us.

Philosophy

Here are some foundational principles I shared a few years ago:

• Let Git be Git
• Let Nostr be Nostr
• Learn from the successes of others

I’d like to add one more:

• Embrace anarchy and resist monolithic development.

Micro Clients FTW

Nostr celebrates simplicity, and we should strive to maintain that. Monolithic developments often lead to unnecessary complexity. Projects like gitworkshop.dev, which aim to cover various aspects of the code collaboration experience, should not stifle innovation.

Just yesterday, the launch of following.space demonstrated how vibe-coded micro clients can make a significant impact. They can be valuable on their own, shape the ecosystem, and help push large and widely used clients to implement features and ideas.

The primitives in NIP34 are straightforward, and if there are any barriers preventing the vibe-coding of a #GitViaNostr app in an afternoon, we should work to eliminate them.

Micro clients should lead the way and explore new workflows, experiences, and models of thinking.

Take kanbanstr.com. It provides excellent project management and organization features that work seamlessly with NIP34 primitives.

From kanban to code snippets, from CI/CD runners to SatShoot—may a thousand flowers bloom, and a thousand more after them.

Friction and Challenges

The Git Server

In #GitViaNostr, maintainers' branches (e.g., master) are hosted on a Git server. Here’s why this approach is beneficial:

• Follows the original Git vision and the "let Git be Git" philosophy.
• Super efficient, battle-tested, and compatible with all the ways people use Git (e.g., LFS, shallow cloning).
• Maintains compatibility with related systems without the need for plugins (e.g., for build and deployment).
• Only repository maintainers need write access.

In the original Git model, all users would need to add the Git server as a 'git remote.' However, with ngit, the Git server is hidden behind a Nostr remote, which enables:

• Hiding complexity from contributors and users, so that only maintainers need to know about the Git server component to start using #GitViaNostr.
• Maintainers can easily swap Git servers by updating their announcement event, allowing contributors/users using ngit to automatically switch to the new one.

Challenges with the Git Server

While the Git server model has its advantages, it also presents several challenges:

1. Initial Setup: When creating a new repository, maintainers must select a Git server, which can be a jarring experience. Most options come with bloated social collaboration features tied to a centralized PR model, often difficult or impossible to disable.

2. Manual Configuration: New repositories require manual configuration, including adding new maintainers through a browser UI, which can be cumbersome and time-consuming.

3. User Onboarding: Many Git servers require email sign-up or KYC (Know Your Customer) processes, which can be a significant turn-off for new users exploring a decentralized and permissionless alternative to GitHub.

Once the initial setup is complete, the system works well if a reliable Git server is chosen. However, this is a significant "if," as we have become accustomed to the excellent uptime and reliability of GitHub. Even professionally run alternatives like Codeberg can experience downtime, which is frustrating when CI/CD and deployment processes are affected. This problem is exacerbated when self-hosting.

Currently, most repositories on Nostr rely on GitHub as the Git server. While maintainers can change servers without disrupting their contributors, this reliance on a centralized service is not the decentralized dream we aspire to achieve.

Vision for the Git Server

The goal is to transform the Git server from a single point of truth and failure into a component similar to a Nostr relay.

Functionality Already in ngit to Support This

1. State on Nostr: Store the state of branches and tags in a Nostr event, removing reliance on a single server. This validates that the data received has been signed by the maintainer, significantly reducing the trust requirement.

2. Proxy to Multiple Git Servers: Proxy requests to all servers listed in the announcement event, adding redundancy and eliminating the need for any one server to match GitHub's reliability.

Implementation Requirements

To achieve this vision, the Nostr Git server implementation should:

1. Implement the Git Smart HTTP Protocol without authentication (no SSH) and only accept pushes if the reference tip matches the latest state event.

2. Avoid Bloat: There should be no user authentication, no database, no web UI, and no unnecessary features.

3. Automatic Repository Management: Accept or reject new repositories automatically upon the first push based on the content of the repository announcement event referenced in the URL path and its author.

Just as there are many free, paid, and self-hosted relays, there will be a variety of free, zero-step signup options, as well as self-hosted and paid solutions.

Some servers may use a Web of Trust (WoT) to filter out spam, while others might impose bandwidth or repository size limits for free tiers or whitelist specific npubs.

Additionally, some implementations could bundle relay and blossom server functionalities to unify the provision of repository data into a single service. These would likely only accept content related to the stored repositories rather than general social nostr content.

The potential role of CI / CD via nostr DVMs could create the incentives for a market of highly reliable free at the point of use git servers.

This could make onboarding #GitViaNostr repositories as easy as entering a name and selecting from a multi-select list of Git server providers that announce via NIP89.

!(image)[https://image.nostr.build/badedc822995eb18b6d3c4bff0743b12b2e5ac018845ba498ce4aab0727caf6c.jpg]

Git Client in the Browser

Currently, many tasks are performed on a Git server web UI, such as:

• Browsing code, commits, branches, tags, etc.
• Creating and displaying permalinks to specific lines in commits.
• Merging PRs.
• Making small commits and PRs on-the-fly.

Just as nobody goes to the web UI of a relay (e.g., nos.lol) to interact with notes, nobody should need to go to a Git server to interact with repositories. We use the Nostr protocol to interact with Nostr relays, and we should use the Git protocol to interact with Git servers. This situation has evolved due to the centralization of Git servers. Instead of being restricted to the view and experience designed by the server operator, users should be able to choose the user experience that works best for them from a range of clients. To facilitate this, we need a library that lowers the barrier to entry for creating these experiences. This library should not require a full clone of every repository and should not depend on proprietary APIs. As a starting point, I propose wrapping the WASM-compiled gitlib2 library for the web and creating useful functions, such as showing a file, which utilizes clever flags to minimize bandwidth usage (e.g., shallow clone, noblob, etc.).

This approach would not only enhance clients like gitworkshop.dev but also bring forth a vision where Git servers simply run the Git protocol, making vibe coding Git experiences even better.

song

nostr:npub180cvv07tjdrrgpa0j7j7tmnyl2yr6yr7l8j4s3evf6u64th6gkwsyjh6w6 created song with a complementary vision that has shaped how I see the role of the git server. Its a self-hosted, nostr-permissioned git server with a relay baked in. Its currently a WIP and there are some compatability with ngit that we need to work out.

We collaborated on the nostr-permissioning approach now reflected in nip34.

I'm really excited to see how this space evolves.

CI/CD

Most projects require CI/CD, and while this is often bundled with Git hosting solutions, it is currently not smoothly integrated into #GitViaNostr yet. There are many loosely coupled options, such as Jenkins, Travis, CircleCI, etc., that could be integrated with Nostr.

However, the more exciting prospect is to use DVMs (Data Vending Machines).

DVMs for CI/CD

Nostr Data Vending Machines (DVMs) can provide a marketplace of CI/CD task runners with Cashu for micro payments.

There are various trust levels in CI/CD tasks:

• Tasks with no secrets eg. tests.
• Tasks using updatable secrets eg. API keys.
• Unverifiable builds and steps that sign with Android, Nostr, or PGP keys.

DVMs allow tasks to be kicked off with specific providers using a Cashu token as payment.

It might be suitable for some high-compute and easily verifiable tasks to be run by the cheapest available providers. Medium trust tasks could be run by providers with a good reputation, while high trust tasks could be run on self-hosted runners.

Job requests, status, and results all get published to Nostr for display in Git-focused Nostr clients.

Jobs could be triggered manually, or self-hosted runners could be configured to watch a Nostr repository and kick off jobs using their own runners without payment.

But I'm most excited about the prospect of Watcher Agents.

CI/CD Watcher Agents

AI agents empowered with a NIP60 Cashu wallet can run tasks based on activity, such as a push to master or a new PR, using the most suitable available DVM runner that meets the user's criteria. To keep them running, anyone could top up their NIP60 Cashu wallet; otherwise, the watcher turns off when the funds run out. It could be users, maintainers, or anyone interested in helping the project who could top up the Watcher Agent's balance.

As aluded to earlier, part of building a reputation as a CI/CD provider could involve running reliable hosting (Git server, relay, and blossom server) for all FOSS Nostr Git repositories.

This provides a sustainable revenue model for hosting providers and creates incentives for many free-at-the-point-of-use hosting providers. This, in turn, would allow one-click Nostr repository creation workflows, instantly hosted by many different providers.

Progress to Date

nostr:npub1hw6amg8p24ne08c9gdq8hhpqx0t0pwanpae9z25crn7m9uy7yarse465gr and nostr:npub16ux4qzg4qjue95vr3q327fzata4n594c9kgh4jmeyn80v8k54nhqg6lra7 have been working on a runner that uses GitHub Actions YAML syntax (using act) for the dvm-cicd-runner and takes Cashu payment. You can see example runs on GitWorkshop. It currently takes testnuts, doesn't give any change, and the schema will likely change.

Note: The actions tab on GitWorkshop is currently available on all repositories if you turn on experimental mode (under settings in the user menu).

It's a work in progress, and we expect the format and schema to evolve.

Easy Web App Deployment

For those disapointed not to find a 'Nostr' button to import a git repository to Vercel menu: take heart, they made it easy. vercel.com_import_options.png there is a vercel cli that can be easily called in CI / CD jobs to kick of deployments. Not all managed solutions for web app deployment (eg. netlify) make it that easy.

Many More Opportunities

Large Patches via Blossom

I would be remiss not to mention the large patch problem. Some patches are too big to fit into Nostr events. Blossom is perfect for this, as it allows these larger patches to be included in a blossom file and referenced in a new patch kind.

Enhancing the #GitViaNostr Experience

Beyond the large patch issue, there are numerous opportunities to enhance the #GitViaNostr ecosystem. We can focus on improving browsing, discovery, social and notifications. Receiving notifications on daily driver Nostr apps is one of the killer features of Nostr. However, we must ensure that Git-related notifications are easily reviewable, so we don’t miss any critical updates.

We need to develop tools that cater to our curiosity—tools that enable us to discover and follow projects, engage in discussions that pique our interest, and stay informed about developments relevant to our work.

Additionally, we should not overlook the importance of robust search capabilities and tools that facilitate migrations.

Concluding Thoughts

The design space is vast. Its an exciting time to be working on freedom tech. I encourage everyone to contribute their ideas and creativity and get vibe-coding!

I welcome your honest feedback on this vision and any suggestions you might have. Your insights are invaluable as we collaborate to shape the future of #GitViaNostr. Onward.

Contributions

To conclude, I want to acknowledge some the individuals who have made recent code contributions related to #GitViaNostr:

nostr:npub180cvv07tjdrrgpa0j7j7tmnyl2yr6yr7l8j4s3evf6u64th6gkwsyjh6w6 (gitstr, song, patch34), nostr:npub1useke4f9maul5nf67dj0m9sq6jcsmnjzzk4ycvldwl4qss35fvgqjdk5ks (gitplaza)

nostr:npub1elta7cneng3w8p9y4dw633qzdjr4kyvaparuyuttyrx6e8xp7xnq32cume (ngit contributions, git-remote-blossom),nostr:npub16p8v7varqwjes5hak6q7mz6pygqm4pwc6gve4mrned3xs8tz42gq7kfhdw (SatShoot, Flotilla-Budabit), nostr:npub1ehhfg09mr8z34wz85ek46a6rww4f7c7jsujxhdvmpqnl5hnrwsqq2szjqv (Flotilla-Budabit, Nostr Git Extension), nostr:npub1ahaz04ya9tehace3uy39hdhdryfvdkve9qdndkqp3tvehs6h8s5slq45hy (gnostr and experiments), and others.

nostr:npub1uplxcy63up7gx7cladkrvfqh834n7ylyp46l3e8t660l7peec8rsd2sfek (git-remote-nostr)

Project Management nostr:npub1ltx67888tz7lqnxlrg06x234vjnq349tcfyp52r0lstclp548mcqnuz40t (kanbanstr) Code Snippets nostr:npub1ygzj9skr9val9yqxkf67yf9jshtyhvvl0x76jp5er09nsc0p3j6qr260k2 (nodebin.io) nostr:npub1r0rs5q2gk0e3dk3nlc7gnu378ec6cnlenqp8a3cjhyzu6f8k5sgs4sq9ac (snipsnip.dev)

CI / CD nostr:npub16ux4qzg4qjue95vr3q327fzata4n594c9kgh4jmeyn80v8k54nhqg6lra7 nostr:npub1hw6amg8p24ne08c9gdq8hhpqx0t0pwanpae9z25crn7m9uy7yarse465gr

and for their nostr:npub1c03rad0r6q833vh57kyd3ndu2jry30nkr0wepqfpsm05vq7he25slryrnw nostr:npub1qqqqqq2stely3ynsgm5mh2nj3v0nk5gjyl3zqrzh34hxhvx806usxmln03 and nostr:npub1l5sga6xg72phsz5422ykujprejwud075ggrr3z2hwyrfgr7eylqstegx9z for their testing, feedback, ideas and encouragement.

Thank you for your support and collaboration! Let me know if I've missed you.

@ c230edd3:8ad4a712

Chef's notes

I found this recipe on beyondsweetandsavory.com. The site is incredibly ad infested (like most recipe sites) and its very annoying so I'm copying it to Nostr so all the homemade ice cream people can access it without dealing with that mess. I haven't made it yet. Will report back, when I do.

Details

• ⏲️ Prep time: 20 min
• 🍳 Cook time: 55 min
• 🍽️ Servings: 8

Ingredients

• 2 cups heavy cream
• 1 cup 2% milk
• 8 oz dark chocolate, 70%
• ¼ cup Dutch cocoa
• 2 tbsps loose Earl grey tea leaves
• 4 medium egg yolks
• ¾ cup granulated sugar
• ⅛ tsp salt
• ¼ cup dark chocolate, 70% chopped

Directions

1. In a double boiler or a bowl set over a saucepan of simmering water, add the cacao solids and ½ cup of heavy cream. Stir chocolate until melted and smooth. Set melted chocolate aside.
2. In a heavy saucepan, combine remaining heavy cream, milk, salt and ½ cup of sugar.
3. Put the pan over medium heat and let the mixture boil gently to bubbling just around the edges (gentle simmer) and sugar completely dissolved, about 5 minutes. Remove from heat.
4. Add the Earl Grey tea leaves and let it steep for 7-8 minutes until the cream has taken on the tea flavor, stirring occasionally and tasting to make sure it’s not too bitter.
5. Whisk in Dutch cocoa until smooth. Add in melted chocolate and whisk until smooth.
6. In a medium heatproof bowl, whisk the yolks just to break them up and whisk in remaining sugar. Set aside.
7. Put the saucepan back on the stove over low heat and let it warm up for 2 minutes.
8. Carefully measure out ½ cup of hot cream mixture.
9. While whisking the eggs constantly, whisk the hot cream mixture into the eggs until smooth. Continue tempering the eggs by adding another ½ cup of hot cream to the bowl with the yolks.
10. Pour the cream-egg mixture back to the saucepan and cook over medium-low heat, stirring constantly until it is thickened and coats the back of a spatula, about 5 minutes.
11. Strain the base through a fine-mesh strainer into a clean container.
12. Pour the mixture into a 1-gallon Ziplock freezer bag and submerge the sealed bag in an ice bath until cold, about 30 minutes. Refrigerate the ice cream base for at least 4 hours or overnight.
13. Pour the ice cream base into the frozen canister of your ice cream machine and follow the manufacturer’s instructions.
14. Spin until thick and creamy about 25-30 minutes.
15. Pack the ice cream into a storage container, press a sheet of parchment directly against the surface and seal with an airtight lid. Freeze in the coldest part of your freezer until firm, at least 4 hours.
16. When ready to serve, scoop the ice cream into a serving bowl and top with chopped chocolate.

@ 1739d937:3e3136ef

MLS over Nostr - 30th April 2025

YO! Exciting stuff in this update so no intro, let's get straight into it.

🚢 Libraries Released

I've created 4 new Rust crates to make implementing NIP-EE (MLS) messaging easy for other projects. These are now part of the rust-nostr project (thanks nostr:npub1drvpzev3syqt0kjrls50050uzf25gehpz9vgdw08hvex7e0vgfeq0eseet) but aren't quite released to crates.io yet. They will be included in the next release of that library. My hope is that these libraries will give nostr developers a simple, safe, and specification-compliant way to work with MLS messaging in their applications.

Here's a quick overview of each:

nostr_mls_storage

One of the challenges of using MLS messaging is that clients have to store quite a lot of state about groups, keys, and messages. Initially, I implemented all of this in White Noise but knew that eventually this would need to be done in a more generalized way.

This crate defines traits and types that are used by the storage implementation crates and sets those up to wrap the OpenMLS storage layer. Now, instead of apps having to implement storage for both OpenMLS and Nostr, you simply pick your storage backend and go from there.

Importantly, because these are generic traits, it allows for the creation of any number of storage implementations for different backend storage providers; postgres, lmdb, nostrdb, etc. To start I've created two implementations; detailed below.

nostr_mls_memory_storage

This is a simple implementation of the nostr_mls_storage traits that uses an in-memory store (that doesn't persist anything to disc). This is principally for testing.

nostr_mls_sqlite_storage

This is a production ready implementation of the nostr_mls_storage traits that uses a persistent local sqlite database to store all data.

nostr_mls

This is the main library that app developers will interact with. Once you've chose a backend and instantiated an instance of NostrMls you can then interact with a simple set of methods to create key packages, create groups, send messages, process welcomes and messages, and more.

If you want to see a complete example of what the interface looks like check out mls_memory.rs.

I'll continue to add to this library over time as I implement more of the MLS protocol features.

🚧 White Noise Refactor

As a result of these new libraries, I was able to remove a huge amount of code from White Noise and refactor large parts of the app to make the codebase easier to understand and maintain. Because of this large refactor and the changes in the underlying storage layer, if you've installed White Noise before you'll need to delete it from your device before you trying to install again.

🖼️ Encrypted Media with Blossom

Let's be honest: Group chat would be basically useless if you couldn't share memes and gifs. Well, now you can in White Noise. Media in groups is encrypted using an MLS secret and uploaded to Blossom with a one-time use keypair. This gives groups a way to have rich conversations with images and documents and anything else while also maintaining the privacy and security of the conversation.

This is still in a rough state but rendering improvements are coming next.

📱 Damn Mobile

The app is still in a semi-broken state on Android and fully broken state on iOS. Now that I have the libraries released and the White Noise core code refactored, I'm focused 100% on fixing these issues. My goal is to have a beta version live on Zapstore in a few weeks.

🧑‍💻 Join Us

I'm looking for mobile developers on both Android and iOS to join the team and help us build the best possible apps for these platforms. I have grant funding available for the right people. Come and help us build secure, permissionless, censorship-resistant messaging. I can think of few projects that deserve your attention more than securing freedom of speech and freedom of association for the entire world. If you're interested or know someone who might be, please reach out to me directly.

🙏 Thanks to the People

Last but not least: A HUGE thank you to all the folks that have been helping make this project happen. You can check out the people that are directly working on the apps on Following._ (and follow them). There are also a lot of people behind the scenes that have helped in myriad ways to get us this far. Thank you thank you thank you.

🔗 Links

Libraries

• nostr_mls
• nostr_mls_storage
• nostr_mls_memory_storage
• nostr_mls_sqlite_storage

White Noise

• White Noise Repo
• White Noise Releases

Other

• Previous updates

@ 4e616576:43c4fee8

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@ 4e616576:43c4fee8

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@ bcbb3e40:a494e501

|| |:-:| |LIPOVETSKY, Gilles; La era del vacío; Anagrama, 2006|

El libro que nos disponemos a reseñar hoy es enormemente complejo, y lo es en a medida que cuestiona elementos clave que ayudan a explicar desde el ámbito de la sociología y la filosofía una serie de cambios culturales, sociales y subjetivos en las sociedades occidentales desde mediados del siglo XX en adelante. La era del vacío: Ensayos sobre el individualismo contemporáneo fue publicada originalmente en el año 1983. Con un estilo ensayísticos y profundamente analítico Gilles Lipovetsky nos ofrece un análisis que trasciende los límites de la sociología clásica, al analizar fenómenos tan propios de nuestro tiempo como la subjetividad posmoderna, el hedonismo consumista y el declive de los grandes relatos ideológicos.

Este libro, que fue de una importancia capital en el momento de su publicación y durante la década de los años 80, se puede considerar como el primer intento de sistematizar la posmodernidad más allá de las teorías estéticas, centrándose en aspectos culturales y psicológicos cotidianos. Para Lipovetsky el mundo posmoderno está inmerso en una serie de procesos de mutación que pueden resultar ambiguos, así como tensiones, pero también con nuevas posibilidades.

|| |:-:| |Gilles Lipovetsky (Millau, Francia, 1944)|

El autor parte de una premisa fundamental: y es que la modernidad ha dado paso a un nuevo estadio de la sociedad, el cual se caracteriza por la disolución de las grandes narrativas colectivas que antes daban sentido de conjunto a las vidas humanas. Frente a la racionalidad industrial, la ética del trabajo y la identidad colectiva que dominaban en los siglos precedentes, el individuo moderno encuentra ahora una posición de autonomía total y radical, pero, como contrapartida, también de vacío existencial. La sociedad de nuestros días, se mueve a un flujo de novedades que tienen un carácter efímero, limitado en el tiempo, consumos inmediatos y obsesión por la apariencia. En este contexto, la promesa de satisfacción inmediata a través del consumo y del individualismo no logra llenar ese vacío interior que se va generando en los individuos.

Lipovetsky describe como, con el advenimiento de la posmodernidad, las promesas de progreso y emancipación se han visto reemplazadas por una búsqueda permanente del placer inmediato, donde lo superficial y lo efímero se convierten en valores predominantes. Es un vacío que va mucho más allá del ámbito social y cultural, y que se extiende también al ámbito de lo subjetivo. El individuo se enfrenta a una sensación de pérdida de sentido que obtiene su mejor reflejo en la percepción de su vida y su relación con los demás. De ahí el título del libro: La era del vacío, que no solamente delata la ausencia de contenido, sino también la falta de profundidad, la superficialidad, que caracteriza a la vida moderna.

Pero el libro no se limita a una mera descripción o diagnóstico de esta situación que acabamos de esbozar, sino que su análisis pretende enfocarse en sus causas. Las transformaciones de la estructura social, la democratización del consumo, el ascenso del neoliberalismo, la tecnificación de las relaciones humanas y, en última instancia, un fenómeno de plena actualidad hoy, en 2025, como es la globalización. Estos son algunos de los factores fundamentales que explican todos estos procesos disolutivos, que Lipovetsky explica desde la perspectiva del sociólogo y el filósofo, manteniendo cierta distancia y ofreciendo respuestas, o soluciones, que huyen de toda simplicidad.

La obra muestra una crítica y escepticismo frente al pensamiento típicamente liberal que nos habla de las ilusiones del progreso y la emancipación total, como parte de las características de la modernidad. Frente a este espejismo, nuestro autor nos invita a reflexionar sobre la necesidad de encontrar nuevos sentidos y valores en un mundo donde éstos parecen desmoronarse por completo. Es una invitación a pensar críticamente sobre nuestra época y reconocer los desafíos que se plantean ante la fragmentación de los grandes relatos de la modernidad y la prevalencia de formas superfluas de existencia.

Uno de los elementos centrales de la obra, como ya hemos señalado al inicio, es la caracterización del hombre contemporáneo como un individuo narcisista, que viene a representar una especie de alternativa frente a la caída de las ideologías, un nuevo tipo humano surgido de la disolución de los grandes relatos colectivos. Y el término no tiene para Lipovetsky ninguna carga peyorativa ni negativa, sino que es un síntoma de esta época, el cual permite comprender cómo ha mutado la subjetividad en el seno de las sociedades del Occidente liberal, en las denominadas «democracias avanzadas».

El narcisista posmoderno no se caracteriza por un ego hipertrofiado en el terreno de lo psicológico, sino por la reorientación de la vida en todos sus aspectos al dominio del yo, que conforma un universo propio, con su bienestar, su apariencia, su desarrollo personal o sus emociones. Es lo que Gilles Lipovetsky concibe como una figura «postheroica», totalmente desvinculada del pathos del sacrificio, del deber, de la militancia política o religiosa. Ha perdido toda conexión con fenómenos de ámbito colectivo, con la lucha de clases propuesta desde filas izquierdistas, por la trascendencia religiosa, ignorando tanto el pasado como el futuro, y radicando su existencia en el presente, en el goce inmediato y la autorrealización subjetiva. Pero conviene insistir en que no se trata de un fenómeno individual o psicológico, sino que obedece a un patrón cultural compartido, moldeado por la lógica del consumo, por la publicidad, por la psicología positiva, por la cultura del entretenimiento y los dispositivos de la autoayuda. Lipovetsky emplea el concepto de «privatización de la existencia» para definir este tipo humano. En el escenario de la vida pública los compromisos ideológicos se diluyen y el ciudadano se transforma en un consumidor, en un mero espectador, en un usuario. La política se reduce a un fenómeno estético, se trivializa y se concibe como un espectáculo, como ese eterno simulacro del que habla Jean Baudrillard o el «postureo» que empleamos desde cierto lenguaje coloquial.

Lejos de advertirse una crítica a este fenómeno, Lipovetsky reconoce en este narcisismo contemporáneo una «forma de emancipación», que a partir de la liberación de los grandes relatos permite formas de vida más «flexibles, más «abiertas» y «tolerantes». Todo ello en un proceso de empobrecimiento del horizonte simbólico, especialmente en lo colectivo, en detrimento del incremento de la autonomía individual. Nosotros añadiríamos, que de una autonomía individual cada vez más atomizada, inorgánica y alienada. De hecho, este individuo hedonista no está dispuesto a sacrificarse por los demás, ni a morir por una causa, y cualquier cosa, por sagrada que sea, es susceptible de ser negociada siempre que revierta en su bienestar.

Las consecuencias derivadas de este proceso, y del nuevo tipo humano posmoderno, son obvias y evidentes, y ahí tenemos la disolución de los lazos sociales fuertes. Vemos cómo las estructuras tradicionales, que han garantizado la cohesión de las comunidades humanas, y que han definido un sentido de pertenencia, un ligamen hacia la Familia, la Religión o la Patria se ven seriamente deteriorados y condenados a desaparecer por completo. Estos elementos han dejado de regular la vida cotidiana, y se imponen vínculos débiles, fluidos y limitados en el tiempo; todo adquiere un sentido limitado en el tiempo, lo efímero domina las relaciones sociales, las afinidades electivas, adquiriendo cierto grado de virtualidad, de ilusorio.

El hombre posmoderno vive rodeado de tecnología, conectado con sus semejantes a través de ordenadores, de las redes sociales, pero solitario, autónomo y desorientado. Con lo cual la «era del vacío» que nos describe Lipovetsky no es realmente un vacío físico o material, sino un vacío simbólico, donde todas las coordenadas que nos conecten a un principio trascendente se encuentran totalmente ausentes. De modo que, el narcisismo clásico de la modernidad más temprana, la que ostentaba el burgués ilustrado, racional y kantiano que creía en la Razón, el Deber o el Progreso, se ha transformado en la posmodernidad, y lo ha hecho a través del narcisista que cree en su «derecho a ser feliz», a «cuidarse» o «experimentar» en una superficialidad que delata la desvinculación de todo centro de gravedad ontológico.

De modo que el hedonismo se nos presenta como el principio rector de la vida social en la era posmoderna, lo cual supone que es una norma compartida, y que conlleva una ética implícita que estructura los comportamientos y aspiraciones, y hasta los valores morales del hombre contemporáneo. Este hecho ha determinado la traslación del «deber» al «placer» en la historia reciente del sujeto occidental, en la que se puede ver cierta idea de «democratización» de esta concepción del narcisismo, de la idea de la «felicidad» y del «culto al yo» en términos puramente materiales, que son transmitidos a través de la publicidad o los manuales de autoayuda.

Este hedonismo está vinculado a una forma particular de existencia, que viene determinada por la lógica del consumo. Y es que para Lipovetsky, como reconoce en otra obra posterior, El imperio de lo efímero, la sociedad ya no se organiza en torno a la producción sino del consumo, entendido éste como el consumo de bienes, experiencias, imágenes, información o sensaciones. De ahí la importancia que poseen para este tipo humano el supermercado, el centro comercial, la pantalla de un ordenador o las redes sociales, que se convierten en el epicentro de la vida posmoderna.

|| |:-:| |LIPOVETSKY, Gilles; El imperio de lo efímero: La moda y su destino en las sociedades modernas; Anagrama, 2006|

Para Lipovetsky, el acto de consumir no se limita únicamente a las necesidades materiales, sino que se transforma en un «ritual identitario», en una fuente de sentido efímero pero intenso. El hombre posmoderno no compra solo por necesidad, sino para experimentar, como parte de la vida, para definirse. Es un consumo no utilitario, sino expresivo, «para sentirse bien consigo mismo». De modo que este imperativo de bienestar genera una nueva sensibilidad estética: la estética invade la vida cotidiana. La ropa, el diseño interior de una casa, el cuerpo, la alimentación, la música etc, todo se convierte en una cuestión de estilo, en una elección subjetiva. Esto supone que el individuo ya no se define por su pertenencia a un grupo dentro de la jerarquía social ni por su función dentro de la comunidad, sino por su «estética de la existencia». Y es esta estetización de la vida donde, según nuestro autor, reside una forma de construcción de sentido en un mundo desencantado.

No obstante, y siempre según Lipovetsky, este hedonismo posmoderno no se encuentra amparado por el puro libertinaje, sino que el placer también está regulado, normativizado e incluso tecnificado. Lipovetsky insiste en que no se trata de un exceso de placer dionisiaco, sino un placer racionalizado, controlado y saludable. El nuevo hedonista atiende a una responsabilidad, y vemos como hace yoga, se alimenta bien y se cuida en aspectos psicológicos y emocionales. El autor nos habla de un hedonista disciplinado, que gestiona su placer de manera ordenada y eficiente. No obstante, Lipovestsky reconoce que en esta búsqueda del goce y el placer individual, en la búsqueda de una pretendida «libertad» y «autonomía personal», el hedonista posmoderno se somete cada vez más a la tecnología, y es más susceptible de ser controlado por protocolos y normas en nombre de un pretendido bienestar. Todo ello en nombre de lo que en el libro se define como una «reformulación estética y emocional».

Con lo cual, podemos trazar ya en base al libro una cierta definición de la posmodernidad, que más allá de un simple momento histórico, nos ofrece un nuevo marco conceptual, determinado por una transformación profunda a nivel simbólico, ético y estético que han estructurado la cultura llamada occidental desde la Ilustración. Lejos de coincidir con el «fin de la historia» preconizado por Francis Fukuyama, Lipovetsky nos habla de una metamorfosis gradual, caracterizado por la disolución de las grandes narrativas, el debilitamiento del pathos trágico y el auge de la lógica de la inmediatez. Se trata de un enfoque más antropológico y existencial, donde el acento no se pone en una nueva forma de pensar, sino de vivir, de sentir, de relacionarse con el tiempo, con los demás y con uno mismo. Más que una crisis del conocimiento, del saber, se plantea como un reordenamiento del imaginario colectivo, donde el presente hegemoniza todo el interés y se concentra lo trascendente de la escala temporal.

Los grandes ideales desaparecen, aquellos que ofrecían una cierta densidad simbólica y una orientación trascendente. Con la posmodernidad se suprimen las «promesas fuertes» y se promueve una cultura de la «ligereza», de lo provisional, de lo fragmentario. Es un nuevo estilo de vida, menos trágico y combativo, menos solemne, donde lo lúdico y subjetivo acapara amplias cotas de la existencia. Es una mutación cultural donde lo maleable se impone bajo formas de reversibilidad y flexibilidad, todo se hace dúctil, sin compromiso, sin cohesión ni conexión alguna con la trascendencia o sistemas de pensamiento que condicionen la existencia en términos de disciplina y rigidez.

Otro rasgo esencial de la condición del hombre posmoderno es la «evaporación de lo trágico». De algún modo, en la era moderna, el héroe trágico encarnaba la tensión entre el deber y el deseo, entre el orden cósmico y la libertad individual. Sin embargo, en la posmodernidad, esta figura se desvanece, de modo que el sujeto particular ya no se encuentra escindido entre el yo y el deber colectivo, y ahora aparece condicionado por su propio presente, por sus decisiones cotidianas, la gestión de su tiempo, de su cuerpo y cuestiones que se desarrollan en un plano estrictamente personal. La cultura posmoderna evita el conflicto trágico, desplaza la culpa y trivializa el mal. Ya no encontramos el pathos heroico, sino el tono cool, la distancia frente a los hechos y la ironía. Y así tenemos la política convertida en un mero espectáculo, en el arte autorreferencial, en el relativismo moral, y, en definitiva, con un pensamiento débil.

Pero para el sociólogo francés esta ausencia de lo trágico no debe interpretarse como una pérdida, y para él el vacío no es nihilismo, sino una nueva forma de relacionarse con el ser, de manera menos intensa, más liviana, menos sagrada pero más «habitable». El hombre no cae en el desencanto, ni tampoco renuncia a encontrar sentido, pero lo busca de forma dispersa y provisional, sin grandes pretensiones. De este modo la vida se reduce a una relación entre vacío y deseo, entre la autonomía y la saturación de estímulos, que al fin y al cabo supone otro vacío, porque tras la saturación de estímulos solamente hay un sucedáneo de felicidad, dentro de esa tendencia a lo efímero, tras la cual, solo queda el vacío absoluto.

Y es que el diagnóstico que Lipovestsky nos hace de la cultura posmoderna sitúa como elemento central el papel de los medios de comunicación y la cultura del espectáculo. La televisión, el cine y la publicidad, a los que hoy podríamos añadir internet y las redes sociales, no son meros vehículos de información o entretenimiento, sino que son estructuras simbólicas que reconfiguran la sensibilidad, el tiempo y la percepción de la realidad. De hecho son los medios de comunicación de masas los instrumentos y catalizadores en la difusión de la cultura narcisista y el hedonismo personalizado, en la que el principio racional y discursivo cede su lugar a formas más emocionales, fragmentadas y efímeras en la relación con el entorno y el mundo en definitiva. De hecho, el lenguaje de lo visual, totalmente sobredimensionado, ha generado todo un lenguaje que se ha hecho dominante en nuestra época, en el que se privilegia la apariencia y la vivencia subjetiva por encima de toda estructura estable y jerárquica. Y de ahí deriva la espectacularización generalizada a través de la imagen, del impacto que produce, erosionando las fronteras entre lo público y lo privado, entre lo verdadero y simulado, entre el acontecimiento y la escenificación.

En este contexto, el espectador sustituye al ciudadano comprometido, y la política se convierte en un consumo simbólico, en el que el sentido de comunidad es reemplazado por consensos mediáticos efímeros. Para Lipovetsky no es, una vez más, una tragedia, sino que produce un efecto ambivalente: y si bien debilita el compromiso, también produce una sensibilidad más abierta, plural y tolerancia hacia la diferencia. Todo esto, bajo un aparente lenguaje académico y bienpensante, que no hace sino alimentar el pensamiento débil y la destrucción de cualquier idea o principio comunitario sustentado sobre pensamientos fuertes, sobre un principio de jerarquía y cohesión a nivel colectivo.

El hombre posmoderno ignora toda tensión espiritual, y en consecuencia vive la temporalidad de forma acelerada y discontinua, sometido a un flujo incesante de información, de novedades, y concibe su entorno y los estímulos que recibe de éste, desde la perspectiva de la obsolescencia programada. Por eso no se plantea jamás el porvenir e ignora por completo el pasado, para vivir bajo un «presentismo» hedonista, de tal modo que en su percepción del tiempo este no es sino un conjunto de instantes vividos, registrados, compartidos y, en última instancia, olvidados. Así se pierde el sentido de continuidad y duración, impidiendo que tanto a nivel colectivo como individual se pueda construir una identidad coherente o cimentar aquella existente.

Esto lo vemos a través de la cultura digital, aunque en el año que Lipovetsky escribe su libro, en 1983, todavía se encontraba en un estado embrionario o incipiente, pero ya se impone la idea de la hiperconexión, la instantaneidad, la lógica del feed y de la viralidad, que ahondan sobre una experiencia centrífuga del tiempo, donde ya no importa lo que es duradero, sino lo que aparece, lo que afecta y circula en un cambio continuo. De tal modo que el individuo se adapta a la velocidad más que a la profundidad.

Obviamente, la consecuencia es el debilitamiento y la destrucción de todas las formas narrativas tradicionales, tanto a nivel religioso e histórico como ideológico e incluso familiar. Todas estas estructuras, que garantizaron durante generaciones una estabilidad y cohesión en diferentes planos, pierden su poder para dejar su lugar a la cultura de las vivencias dispersas, fragmentadas e inconsistentes. Todo queda reducido al capricho de la experiencia subjetiva del individuo, a sus elecciones de consumo o sus afectos momentáneos. Y tenemos un amplio reflejo de estas ideas en todos los ámbitos, en el arte, en el cine o en la política. La «democratización cultural» y el «pluralismo ético» al que alude el autor, no es sino la destrucción de certezas y principios de carácter vertical, verdades íntegras y sagradas que entran en declive hasta desaparecer.

Ahora bien, una vez destruido el sentido profundo y cohesionador de las grandes instituciones normativas, como la familia, la escuela o el Estado, que sustentaban el cuerpo social mediante su legitimidad simbólica, ¿qué impacto pueden tener sobre los fundamentos éticos y educativos de la sociedad? ¿Qué ocurre con la transmisión de valores, la responsabilidad moral o el pensamiento crítico en una época tan volátil y carente de toda solidez? No existe ningún principio de autoridad en el que cimentar ninguno de estos principios, todo ha sido sacrificado en nombre de la autonomía individual, la horizontalidad y las identidades subjetivas. Es evidente que se ha generado un vacío y la falta de un anclaje o asidero en los procesos educativos. Los profesores ya no encarnan una figura de autoridad, y se encuentran supeditados a las exigencias de los alumnos, a su satisfacción emocional, a su sensibilidad, a garantizar que no se aburran, relegados a una posición de negociación constante. De ahí que la educación y el papel del docente se vea obligado a reformularse y adaptarse a nuevas formas de pedagogía, que en opinión del sociólogo francés, debe adaptarse a la transmisión de conocimientos para «formar subjetividades» dentro de una «pedagogía de la autonomía crítica» que no imponga valores.

En esta era del vacío, caracterizada por el debilitamiento, cuando no aniquilación, de los valores trascendentes, ya no hay una moral universal que pueda orientar las acciones. Lo que prima es una ética débil, individual, basada en la sensibilidad, en la empatía y eso que los progres y globalistas llaman «respeto a la diferencia», que entra en contraste con el desprecio y degradación de lo propio, de lo que le es familiar, de la Tradición en definitiva. Y que lejos de las observaciones de Lipovetsky, sí supone la caída en un relativismo autodestructivo. De hecho, el autor francés ve todas estas transformaciones propiamente posmodernas, de un pensamiento débil, fragmentado, antijerárquico y servil ante cualquier contaminación cultural o asunción de los valores destructivos y globalistas del melting pot como el efecto de una evolución positiva, donde lo emocional y afectivo, lo irracional, invita a la claudicación en nombre de una falsa justicia social, un falso ecologismo o la desfiguración de componentes étnicos, tradicionales e identitarios a nivel colectivo, para defender al modelo multicultural y globalizado, estandarizado y yermo de particularidades. Precisamente lo que hoy tenemos, con países totalmente destruidos en su esencia histórica, étnica y de legados tradicionales en la Europa occidental. Todo en nombre de un pensamiento superficial, fugaz y débil, entregado a los protocolos, normativas e imposiciones de una plutocracia global que somete e impone a una masa idiotizada Agendas en nombre de pretendidos principios de justicia que no son sino la antesala de formas aberrantes y deshumanizadoras de control tecnocrático.

Para terminar, aunque ya hayamos adelantado alguna de nuestras conclusiones respecto al libro, creemos que Gilles Lipovetsky ofrece una visión funcional a la posmodernidad, a la justificación de una serie de transformaciones sociales, culturales, políticas y humanas, que lejos de tener un efecto positivo, de evolución y progreso, envilecen y destruyen a la propia condición humana. La conversión del hombre en un ser infantilizado, egoísta y pusilánime, incapaz de adquirir compromisos colectivos, del sacrificio por grandes ideales que han sustentado modelos de civilización perpetuados en los siglos, no es sino el síntoma de un gran fracaso, de la claudicación del hombre, síntoma de la cultura de la cancelación y la promoción de una antropología negativa y el fomento del nihilismo, por más que se trate de camuflar con eufemismos absurdos y un lenguaje academicista totalmente hueco, retórica vacía, que no deja de ocultar una crítica necesaria frente a cambios estructurales que no son, ni mucho menos, el fruto de una evolución natural, sino totalmente inducidos, y en los que la tecnología sirve de medio de alienación generalizada del sujeto posmoderno. La «era del vacío» de la que nos habla Lipovetsky es una época de decadencia, degeneración, caos y deshumanización, y sin duda alguna es una oportunidad para volver a conectar con el pasado, para religarse con la Tradición e invertir el signo de los tiempos.

Desde un enfoque específicamente tradicionalista, el diagnóstico que Lipovestky nos hace de la sociedad posmoderna, si bien puede ser válido y aceptable desde una perspectiva crítica, resulta insuficiente porque no podemos insertarlo en una cosmovisión propiamente tradicionalista, y suran una sociedad tradicional completamente ajena a los ítems ideológicos que representa esta última. De ahí que la Modernidad, para René Guénon, por ejemplo, represente una desviación extrema de los principios metafísicos y universales que estructuran las civilizaciones tradicionales. Para Lipovetsky esté fenómeno es relativamente reciente, y no el resultado de un proceso histórico amplio y contrastado, que comienza a gestarse en los siglos. Lipovetsky diferencia la modernidad y la posmodernidad, como si fueran dos procesos independientes, en los que solamente nos habla de síntomas sin realizar un análisis de conjunto que llegue a la raíz metafísica del problema. Tanto para René Guénon como para Julius Evola, el individualismo se trata de un proceso de involución espiritual, un descenso hacia lo material y lo informe, algo que no entraña ningún aspecto positivo, y menos en los términos de una «mayor libertad», y donde Lipovetsky ve una posibilidad y una serie de cambios adaptativos, el tradicionalismo ve una forma de claudicación ante lo moderno.

La posición fría, distante y observadora de Lipovetsky difiere radicalmente del tradicionalismo, y no solo por esa ausencia de profundidad en el terreno de lo metafísico, sino porque no ofrece ninguna alternativa al oscurecimiento de lo sagrado, y se limita a una mera descripción de la decadencia, todo desde la perspectiva del científico.

Además, la superficialidad de Lipovetsky se queda únicamente en la catalogación cultural de fenómenos como el hedonismo y el individualismo, sin abordar la radical antítesis que éstos representan frente a lo espiritual. La actitud resignada del sociólogo francés actúa en el marco mental e ideológico de la posmodernidad, frente a la cual no hay que mostrar ningún tipo de alternativa, ni restaurar jerarquías naturales, ni apostar por valores heroicos y aristocráticos, ni mucho menos por la formación de una élite espiritual. Es obvio que el marco conceptual e ideológico en el que actúa este autor es radicalmente ajeno a cualquier concepción morfológica de la historia y concepción tradicional aneja a la misma.

Por otro lado, no se dejan de evidenciar lagunas en su discurso, en la medida que ve en el individualismo el motor de la posmodernidad, y lo asocia a la liberación respecto a las «ataduras» colectivas que representan la Patria, la religión o la comunidad, pero frente a éstas reconoce que solo queda un vacío existencial. Es un individualismo, que nada tiene que ver con aquel individualismo del kshatriya integrado en una jerarquía espiritual, que se erige como guía y estandarte espiritual frente a las naturalezas inferiores. El individualismo posmoderno no tienden a la diferenciación, sino que tiene un efecto de degeneración y envilecimiento a través de la autoexpresión narcisista y el hedonismo, atributos característicos del burgués y de la degenerada antropología liberal.

En definitiva, Lipovetsky es incapaz de proponer una salida positiva al conflicto que plantea la posmodernidad. Para él debe ser aceptado como un estadio inevitable de la historia, mientras que el tradicionalismo exige una ruptura total y absoluta con el mundo moderno, en la que la primacía de los principios metafísicos se convierte en una piedra angular, y son innegociables. El autor francés permanece atrapado en las paradojas y antinomias de un horizonte secular que critica, cayendo en una contradicción insoluble y sin posibilidad de continuidad. La «era del vacío», que abarca un periodo más amplio que el de la propia posmodernidad, representa un punto de ruptura con la Tradición primordial, y plantea una única salida, la cual pasa por la restauración jerárquica y espiritual. No podemos contemplar todos estos procesos disolutivos anejos a nuestro tiempo con la «neutralidad» de Gilles Lipovetsky, sin atender a la existencia de un horizonte metafísico y de Verdades eternas, rescatando el principio de lo Sagrado y la acción heroica en última instancia.

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Artículo original: Hipérbola Janus, Reseña: «La era del vacío» de Gilles Lipovetsky (TOR), 28/Abr/2025

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A Aliança Democrática (AD)—uma coligação de centro-direita entre PSD e CDS—apresenta-se às eleições de 2025 com uma proposta cuidadosamente equilibrada entre reforma e contenção. O programa enfatiza cortes fiscais, acesso à habitação, melhoria dos serviços públicos e um compromisso com o alinhamento europeu. Apresentado como “liberalismo responsável”, propõe um Estado mais enxuto que capacita famílias e empresas através da simplificação, e não da ruptura.

Mas será que este programa desloca realmente o equilíbrio em direcção à liberdade pessoal e económica—ou limita-se a prometer uma gestão mais eficiente de um Estado grande e persistente?

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Alívio Fiscal: Bom Começo, Alcance Limitado

A proposta da AD para baixar o IRS em todos os escalões e reduzir o IRC de 21% para 15% até 2029 revela um reconhecimento bem-vindo: impostos altos travam o crescimento e desincentivam a iniciativa. A eliminação permanente do IVA sobre bens alimentares essenciais é também apresentada como uma resposta ao custo de vida.

Contudo, estas mudanças fiscais são incrementais e centralmente dirigidas, em vez de estruturais. Não há menção à simplificação do sistema fiscal, à eliminação de subsídios distorcidos, ou a uma revisão do tamanho do Estado fiscal e redistributivo. O risco? Um alívio fiscal sem contenção da despesa acaba por gerar dívida ou aumentos futuros de impostos.

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Política de Habitação: Abertura Parcial ao Mercado

A habitação é uma das poucas áreas onde a AD se posiciona claramente a favor de soluções de mercado. Licenciamento simplificado, redução da burocracia e incentivos à construção privada sugerem um esforço real para remover bloqueios criados pelo Estado. A coligação evita o controlo de rendas ou mandatos de construção pública forçada, o que a distingue de propostas mais à esquerda.

Ainda assim, o Estado mantém um papel “subsidiário” no modelo da AD—ou seja, continua a ser um participante activo, senão o arquitecto, do mercado habitacional. A liberalização total do uso do solo, a eliminação de monopólios municipais na construção, ou uma protecção mais radical dos direitos de propriedade não fazem parte da visão—o que limita o grau de descentralização efectivamente oferecido.

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Serviços Públicos: Eficiência, Mas Sem Liberdade de Escolha

A AD promete melhorar o SNS e reduzir tempos de espera através de parcerias com o sector privado e social. Na educação, apoia maior autonomia das escolas e a expansão do ensino profissional. Estas reformas apostam na eficiência e profissionalismo, em vez do dinamismo de mercado ou da escolha individual.

Mas permanecem reformas dentro do sistema público, e não reformas do sistema em si. Não há modelo de cheques-ensino, nenhuma portabilidade (publico/privado) do financiamento por aluno, nem apoio significativo à escolha em saúde via pluralismo de seguros. Os cidadãos continuam a depender de um modelo de serviço monopolista—apenas com uma gestão mais agradável.

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Justiça e Governação: Pragmatismo, Não Ruptura

O programa propõe agilizar os processos judiciais, reforçar o combate à corrupção e digitalizar a burocracia. São medidas sólidas de boa governação—mas tratam a capacidade do Estado como um problema de execução, e não como uma questão estrutural. Não se questiona o crescimento do aparelho administrativo, a complexidade do código jurídico português, nem o excesso de criminalização.

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Ambiente e Relações Externas: Pró-Europa, Pró-Crescimento

A AD compromete-se com uma transição energética equilibrada e apoia a NATO e a União Europeia, posicionando Portugal como um parceiro ocidental cooperante. Prevê investimento em infraestruturas para revitalizar o interior, mas sem detalhes sobre como evitar os erros do passado em desenvolvimento regional centralizado e ineficiente.

A política ambiental é apresentada como amiga do mercado—mas carece de mecanismos para descentralizar decisões, promover conservação baseada na propriedade privada ou apoiar a gestão local de recursos.

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Conclusão: Liberalismo de Gestão, com Limites

O programa da AD para 2025 destaca-se pela sua moderação e coerência relativas. Oferece algum alívio fiscal, ligeira desregulamentação e um ambiente mais favorável ao investimento. Enfrenta suavemente a expansão burocrática, mas nunca abdica verdadeiramente do controlo estatal, nem devolve poder real aos indivíduos e comunidades.

Não se trata de um programa de descentralização. É uma promessa de gerir melhor o Estado central—com algumas parcerias com o sector privado e mais tecnologia.

Para quem acredita que a liberdade não é apenas pagar menos impostos, mas também o direito de escolher, construir, associar-se livremente e sair de sistemas uniformizados, este programa fica aquém.

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Photo by Claudio Schwarz on Unsplash

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A Coligacao Democratica Unitaria (CDU) apresenta-se nas eleições de 2025 com um programa que defende nada menos do que uma transformação sistémica. Em nome da “justiça social”, “soberania” e “direitos dos trabalhadores”, o partido traça um plano ambicioso—e algo nostálgico—para reafirmar o controlo estatal em praticamente todos os sectores da sociedade.

Mas se o discurso é arrojado, a estratégia levanta sérias dúvidas: poderá Portugal avançar verdadeiramente ao expandir os mesmos mecanismos que, historicamente, sufocam a inovação, reduzem a autonomia individual e concentram decisões num centro de poder?

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Soberania Económica ou Isolamento Económico?

Um dos pilares do programa da CDU é a exigência de soberania monetária e financeira—o que inclui o controlo nacional da moeda, das políticas orçamentais e da dívida pública. Traduz-se em oposição ao Euro, maior distanciamento das instituições da UE e controlo estatal reforçado sobre banca e energia.

A resiliência nacional é um objectivo legítimo, mas estas propostas arriscam levar Portugal a um isolamento económico num mundo interligado. Abandonar a moeda comum e os quadros de coordenação europeia pode trazer alguma flexibilidade teórica—mas também pode gerar instabilidade, fuga de capitais e perda de confiança dos investidores. A verdadeira soberania não exige retraimento—exige adaptação e competitividade dentro da cooperação.

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Controlo Salarial e Centralização Laboral

A CDU propõe uma rápida subida do salário mínimo para 1.000€, com aumentos posteriores para equiparar à média da Zona Euro, e a redução do horário semanal para 35 horas. A contratação colectiva passaria a ser o regime padrão, e todas as formas de “trabalho precário” seriam eliminadas.

No papel, soa a defesa dos trabalhadores. Na prática, regras laborais tão rígidas tendem a desincentivar a contratação, sobretudo nas pequenas empresas e em zonas rurais. Uma política salarial centralizada ignora as realidades locais e a diversidade empresarial. Em vez de dar poder aos trabalhadores através da escolha e da flexibilidade, este modelo aprisiona-os numa estrutura hierárquica, onde a mobilidade e a inovação raramente são recompensadas.

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Um Estado que Constrói Tudo, Possui Tudo

A CDU quer expandir drasticamente o sector público—com reindustrialização conduzida pelo Estado, renacionalização de sectores estratégicos, e um sistema de habitação e saúde pública que elimine a relevância do sector privado. O investimento público subiria para 5% do PIB ao ano, e todas as privatizações seriam revertidas.

Este nível de domínio estatal é incompatível com descentralização, iniciativa cívica e espírito empreendedor. Quanto mais o Estado possui, menos espaço sobra para os cidadãos criarem e participarem. A história—em Portugal e fora dele—mostra que monopólios públicos tendem à ineficiência, não ao elevação.

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Tudo Gratuito... Mas a Que Preço?

De medicamentos e transportes públicos gratuitos, passando por habitação e ensino superior gratuitos, a CDU promete um rol generoso de benefícios financiados por impostos progressivos, controlo de preços e regulamentação antiempresarial. O IVA seria reduzido nos bens essenciais, os preços dos combustíveis seriam tabelados e as comissões bancárias reguladas.

Mas a economia não responde a desejos, responde a incentivos. Controlos de preços distorcem mercados, geram escassez e afastam investimento. Um sistema fiscal que penaliza “grandes rendimentos” e lucros empresariais pode parecer justo—mas pode corroer a produtividade e a própria base fiscal. O país precisa de crescimento—não de redistribuição sem criação.

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Soberania como Retirada

Na política externa, a CDU defende um afastamento da NATO, adopta uma posição crítica face à UE e aposta em cooperação bilateral entre estados soberanos. A ênfase na paz e independência pode parecer apelativa, mas não está claro como esta visão serve os interesses estratégicos de Portugal em matéria de segurança, comércio ou diplomacia. Autonomia, sim—mas o isolamento num mundo volátil pode conduzir à irrelevância.

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Conclusão: Igualdade à Custa da Autoridade

O programa da CDU (na prática, o programa do PCP) aborda problemas reais: salários estagnados, crise na habitação, e dependência do capital estrangeiro. Mas a sua resposta passa por um Estado omnipresente, não por indivíduos capacitados. Oferece igualdade por via da centralização, não por oportunidades livres.

A justiça verdadeira exige liberdade. A soberania autêntica implica participação. E a prosperidade real não se impõe por decreto—constrói-se com liberdade, iniciativa e responsabilidade individual.

À medida que o país decide o seu rumo, importa perguntar: este programa oferece mais liberdade—ou apenas uma forma mais ordeira de controlo?

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Photo by Claudio Schwarz on Unsplash

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O Contexto Legal Brasileiro e o Consentimento

No ordenamento jurídico brasileiro, o consentimento do ofendido pode, em certas circunstâncias, afastar a ilicitude de um ato que, sem ele, configuraria crime (como lesão corporal leve, prevista no Art. 129 do Código Penal). Contudo, o consentimento tem limites claros: não é válido para bens jurídicos indisponíveis, como a vida, e sua eficácia é questionável em casos de lesões corporais graves ou gravíssimas.

A prática de BDSM consensual situa-se em uma zona complexa. Em tese, se ambos os parceiros são adultos, capazes, e consentiram livre e informadamente nos atos praticados, sem que resultem em lesões graves permanentes ou risco de morte não consentido, não haveria crime. O desafio reside na comprovação desse consentimento, especialmente se uma das partes, posteriormente, o negar ou alegar coação.

A Lei Maria da Penha (Lei nº 11.340/2006)

A Lei Maria da Penha é um marco fundamental na proteção da mulher contra a violência doméstica e familiar. Ela estabelece mecanismos para coibir e prevenir tal violência, definindo suas formas (física, psicológica, sexual, patrimonial e moral) e prevendo medidas protetivas de urgência.

Embora essencial, a aplicação da lei em contextos de BDSM pode ser delicada. Uma alegação de violência por parte da mulher, mesmo que as lesões ou situações decorram de práticas consensuais, tende a receber atenção prioritária das autoridades, dada a presunção de vulnerabilidade estabelecida pela lei. Isso pode criar um cenário onde o parceiro masculino enfrenta dificuldades significativas em demonstrar a natureza consensual dos atos, especialmente se não houver provas robustas pré-constituídas.

Outros riscos:

Lesão corporal grave ou gravíssima (art. 129, §§ 1º e 2º, CP), não pode ser justificada pelo consentimento, podendo ensejar persecução penal.

Crimes contra a dignidade sexual (arts. 213 e seguintes do CP) são de ação pública incondicionada e independem de representação da vítima para a investigação e denúncia.

Riscos de Falsas Acusações e Alegação de Coação Futura

Os riscos para os praticantes de BDSM, especialmente para o parceiro que assume o papel dominante ou que inflige dor/restrição (frequentemente, mas não exclusivamente, o homem), podem surgir de diversas frentes:

1. Acusações Externas: Vizinhos, familiares ou amigos que desconhecem a natureza consensual do relacionamento podem interpretar sons, marcas ou comportamentos como sinais de abuso e denunciar às autoridades.
2. Alegações Futuras da Parceira: Em caso de término conturbado, vingança, arrependimento ou mudança de perspectiva, a parceira pode reinterpretar as práticas passadas como abuso e buscar reparação ou retaliação através de uma denúncia. A alegação pode ser de que o consentimento nunca existiu ou foi viciado.
3. Alegação de Coação: Uma das formas mais complexas de refutar é a alegação de que o consentimento foi obtido mediante coação (física, moral, psicológica ou econômica). A parceira pode alegar, por exemplo, que se sentia pressionada, intimidada ou dependente, e que seu "sim" não era genuíno. Provar a ausência de coação a posteriori é extremamente difícil.
4. Ingenuidade e Vulnerabilidade Masculina: Muitos homens, confiando na dinâmica consensual e na parceira, podem negligenciar a necessidade de precauções. A crença de que "isso nunca aconteceria comigo" ou a falta de conhecimento sobre as implicações legais e o peso processual de uma acusação no âmbito da Lei Maria da Penha podem deixá-los vulneráveis. A presença de marcas físicas, mesmo que consentidas, pode ser usada como evidência de agressão, invertendo o ônus da prova na prática, ainda que não na teoria jurídica.

Estratégias de Prevenção e Mitigação

Não existe um método infalível para evitar completamente o risco de uma falsa acusação, mas diversas medidas podem ser adotadas para construir um histórico de consentimento e reduzir vulnerabilidades:

1. Comunicação Explícita e Contínua: A base de qualquer prática BDSM segura é a comunicação constante. Negociar limites, desejos, palavras de segurança ("safewords") e expectativas antes, durante e depois das cenas é crucial. Manter registros dessas negociações (e-mails, mensagens, diários compartilhados) pode ser útil.

2. Documentação do Consentimento:

   • Contratos de Relacionamento/Cena: Embora a validade jurídica de "contratos BDSM" seja discutível no Brasil (não podem afastar normas de ordem pública), eles servem como forte evidência da intenção das partes, da negociação detalhada de limites e do consentimento informado. Devem ser claros, datados, assinados e, idealmente, reconhecidos em cartório (para prova de data e autenticidade das assinaturas).

   • Registros Audiovisuais: Gravar (com consentimento explícito para a gravação) discussões sobre consentimento e limites antes das cenas pode ser uma prova poderosa. Gravar as próprias cenas é mais complexo devido a questões de privacidade e potencial uso indevido, mas pode ser considerado em casos específicos, sempre com consentimento mútuo documentado para a gravação.

     Importante: a gravação deve ser com ciência da outra parte, para não configurar violação da intimidade (art. 5º, X, da Constituição Federal e art. 20 do Código Civil).

3. Testemunhas: Em alguns contextos de comunidade BDSM, a presença de terceiros de confiança durante negociações ou mesmo cenas pode servir como testemunho, embora isso possa alterar a dinâmica íntima do casal.

4. Estabelecimento Claro de Limites e Palavras de Segurança: Definir e respeitar rigorosamente os limites (o que é permitido, o que é proibido) e as palavras de segurança é fundamental. O desrespeito a uma palavra de segurança encerra o consentimento para aquele ato.
5. Avaliação Contínua do Consentimento: O consentimento não é um cheque em branco; ele deve ser entusiástico, contínuo e revogável a qualquer momento. Verificar o bem-estar do parceiro durante a cena ("check-ins") é essencial.
6. Discrição e Cuidado com Evidências Físicas: Ser discreto sobre a natureza do relacionamento pode evitar mal-entendidos externos. Após cenas que deixem marcas, é prudente que ambos os parceiros estejam cientes e de acordo, talvez documentando por fotos (com data) e uma nota sobre a consensualidade da prática que as gerou.
7. Aconselhamento Jurídico Preventivo: Consultar um advogado especializado em direito de família e criminal, com sensibilidade para dinâmicas de relacionamento alternativas, pode fornecer orientação personalizada sobre as melhores formas de documentar o consentimento e entender os riscos legais específicos.

Observações Importantes

• Nenhuma documentação substitui a necessidade de consentimento real, livre, informado e contínuo.
• A lei brasileira protege a "integridade física" e a "dignidade humana". Práticas que resultem em lesões graves ou que violem a dignidade de forma não consentida (ou com consentimento viciado) serão ilegais, independentemente de qualquer acordo prévio.
• Em caso de acusação, a existência de documentação robusta de consentimento não garante a absolvição, mas fortalece significativamente a defesa, ajudando a demonstrar a natureza consensual da relação e das práticas.

• A alegação de coação futura é particularmente difícil de prevenir apenas com documentos. Um histórico consistente de comunicação aberta (whatsapp/telegram/e-mails), respeito mútuo e ausência de dependência ou controle excessivo na relação pode ajudar a contextualizar a dinâmica como não coercitiva.

• Cuidado com Marcas Visíveis e Lesões Graves Práticas que resultam em hematomas severos ou lesões podem ser interpretadas como agressão, mesmo que consentidas. Evitar excessos protege não apenas a integridade física, mas também evita questionamentos legais futuros.

O que vem a ser consentimento viciado

No Direito, consentimento viciado é quando a pessoa concorda com algo, mas a vontade dela não é livre ou plena — ou seja, o consentimento existe formalmente, mas é defeituoso por alguma razão.

O Código Civil brasileiro (art. 138 a 165) define várias formas de vício de consentimento. As principais são:

Erro: A pessoa se engana sobre o que está consentindo. (Ex.: A pessoa acredita que vai participar de um jogo leve, mas na verdade é exposta a práticas pesadas.)

Dolo: A pessoa é enganada propositalmente para aceitar algo. (Ex.: Alguém mente sobre o que vai acontecer durante a prática.)

Coação: A pessoa é forçada ou ameaçada a consentir. (Ex.: "Se você não aceitar, eu termino com você" — pressão emocional forte pode ser vista como coação.)

Estado de perigo ou lesão: A pessoa aceita algo em situação de necessidade extrema ou abuso de sua vulnerabilidade. (Ex.: Alguém em situação emocional muito fragilizada é induzida a aceitar práticas que normalmente recusaria.)

No contexto de BDSM, isso é ainda mais delicado: Mesmo que a pessoa tenha "assinado" um contrato ou dito "sim", se depois ela alegar que seu consentimento foi dado sob medo, engano ou pressão psicológica, o consentimento pode ser considerado viciado — e, portanto, juridicamente inválido.

Isso tem duas implicações sérias:

1. O crime não se descaracteriza: Se houver vício, o consentimento é ignorado e a prática pode ser tratada como crime normal (lesão corporal, estupro, tortura, etc.).

2. A prova do consentimento precisa ser sólida: Mostrando que a pessoa estava informada, lúcida, livre e sem qualquer tipo de coação.

   Consentimento viciado é quando a pessoa concorda formalmente, mas de maneira enganada, forçada ou pressionada, tornando o consentimento inútil para efeitos jurídicos.

Conclusão

Casais que praticam BDSM consensual no Brasil navegam em um terreno que exige não apenas confiança mútua e comunicação excepcional, mas também uma consciência aguçada das complexidades legais e dos riscos de interpretações equivocadas ou acusações mal-intencionadas. Embora o BDSM seja uma expressão legítima da sexualidade humana, sua prática no Brasil exige responsabilidade redobrada. Ter provas claras de consentimento, manter a comunicação aberta e agir com prudência são formas eficazes de se proteger de falsas alegações e preservar a liberdade e a segurança de todos os envolvidos. Embora leis controversas como a Maria da Penha sejam "vitais" para a proteção contra a violência real, os praticantes de BDSM, e em particular os homens nesse contexto, devem adotar uma postura proativa e prudente para mitigar os riscos inerentes à potencial má interpretação ou instrumentalização dessas práticas e leis, garantindo que a expressão de sua consensualidade esteja resguardada na medida do possível.

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Importante: No Brasil, mesmo com tudo isso, o Ministério Público pode denunciar por crime como lesão corporal grave, estupro ou tortura, independente de consentimento. Então a prudência nas práticas é fundamental.

Aviso Legal: Este artigo tem caráter meramente informativo e não constitui aconselhamento jurídico. As leis e interpretações podem mudar, e cada situação é única. Recomenda-se buscar orientação de um advogado qualificado para discutir casos específicos.

Se curtiu este artigo faça uma contribuição, se tiver algum ponto relevante para o artigo deixe seu comentário.

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※本記事は別サービスで2022年6月24日に公開した記事の移植です。

どうも、「NostrはLNがWeb統合されマネーのインターネットプロトコルとしてのビットコインが本気出す具体行動のショーケースと見做せばOK」です、こんばんは。

またまた実験的な試みがNostrで行われているのでレポートします。本シリーズはライブ感を重視しており、例によって（？）プルリクエストなどはレビュー段階なのでご承知おきください。

今回の主役はあくまでLightningNetworkの新提案（ただし以前からあるLSATからのリブランディング）となるLightning HTTP 402 Protocol（略称: L402）です。そのショーケースの一つとしてNostrが活用されているというものになります。

Lightning HTTP 402 Protocol（略称: L402）とは何か

bLIPに今月挙がったプロポーザル内容です。

https://github.com/lightning/blips/pull/26

L402について私はまだ完全に理解した段階ではあるのですがなんとか一言で説明しようとすると「Authトークンのように"Paid"トークンをHTTPヘッダーにアタッチして有料リソースへのHTTPリクエストの受け入れ判断を行えるようにする」ものだと解釈しました。

Authenticationでは、HTTPヘッダーにAuthトークンを添付し、その検証が通ればHTTPリクエストを許可し、通らなければ401 Unauthorizedコードをエラーとして返すように定められています。

https://developer.mozilla.org/ja/docs/Web/HTTP/Status/401

L402では、同じように、HTTPヘッダーに支払い済みかどうかを示す"Paid"トークンを添付し、その検証が通ればHTTPリクエストを許可し、通らなければ402 Payment Requiredコードをエラーとして返すようにしています。

なお、"Paid"トークンという用語は私の造語となります。便宜上本記事では使わせていただきますが、実際はAuthも入ってくるのが必至ですし、プルリクエストでも用語をどう定めるかは議論になっていることをご承知おきください。（"API key", "credentials", "token", らが登場しています）

この402ステータスコードは従来から定義されていましたが、MDNのドキュメントでも記載されているように「実験的」なものでした。つまり、器は用意されているがこれまで活用されてこなかったものとなり、本プロトコルの物語性を体現しているものとなります。

https://developer.mozilla.org/ja/docs/Web/HTTP/Status/402

幻であったHTTPステータスコード402 Payment Requiredを実装する

この物語性は、上述のbLIPのスペックにも詳述されていますが、以下のスライドが簡潔です。402 Payment Requiredは予約されていましたが、けっきょくのところWorldWideWebはペイメントプロトコルを実装しなかったので、Bitcoinの登場まで待つことになった、というのが要旨になります。このWorldWideWebにおける決済機能実装に関する歴史話はクリプト界隈でもたびたび話題に上がりますが、そこを繋いでくる文脈にこれこそマネーのインターネットプロトコルだなと痺れました。

https://x.com/AlyseKilleen/status/1671342634307297282

この"Paid"トークンによって実現できることとして、第一にAIエージェントがBitcoin/LNを自律的に利用できるようになるM2M(MachineToMachine)的な話が挙げられていますが、ユースケースは想像力がいろいろ要るところです。実際のところは「有料リソースへの認可」を可能にすることが主になると理解しました。本連載では、繰り返しNostrクライアントにLNプロトコルを直接搭載せずにLightningNetworkを利用可能にする組み込み方法を見てきましたが、本件もインボイス文字列 & preimage程度の露出になりアプリケーション側でノードやウォレットの実装が要らないので、その文脈で位置付ける解釈もできるかと思います。

Snortでのサンプル実装

LN組み込み業界のリーディングプロダクトであるSnortのサンプル実装では、L402を有料コンテンツの購読に活用しています。具体的には画像や動画を投稿するときに有料のロックをかける、いわゆるペイウォールの一種となります。もともとアップローダもSnortが自前で用意しているので、そこにL402を組み込んでみたということのようです。

体験方法の詳細はこちらにあります。 https://njump.me/nevent1qqswr2pshcpawk9ny5q5kcgmhak24d92qzdy98jm8xcxlgxstruecccpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhszrnhwden5te0dehhxtnvdakz78pvlzg

上記を試してみた結果が以下になります。まず、ペイウォールでロックした画像がNostrに投稿されている状態です。まったくビューワーが実装されておらず、ただのNotFound状態になっていますが、支払い前なのでロックされているということです。

次にこのHTTP通信の内容です。

通信自体はエラーになっているわけですが、ステータスコードが402で、レスポンスヘッダーのWWW-AuthenticateにInvoice文字列が返ってきています。つまり、このインボイスを支払えば"Paid"トークンが付与されて、その"Paid"トークンがあれば最初の画像がアンロックされることとなります。残念ながら現在は日本で利用不可のStrikeAppでしか払込みができないためここまでとなりますが、本懐である402 Payment Requiredとインボイス文字列は確認できました。

今確認できることは以上ですが、AmethystやDamusなどの他のNostrクライアントが実装するにあたり、インラインメディアを巡ってL402の仕様をアップデートする必要性や同じくHTTPヘッダーへのAuthトークンとなるNIP-98と組み合わせるなどの議論が行われている最中です。

LinghtningNetworkであるからこそのL402の実現

"Paid"トークンを実現するためにはLightningNetworkのファイナリティが重要な要素となっています。逆に言うと、reorgによるひっくり返しがあり得るBitcoinではできなくもないけど不便なわけです。LightningNetworkなら、当事者である二者間で支払いが確認されたら「同期的」にその証であるハッシュ値を用いて"Paid"トークンを作成することができます。しかもハッシュ値を提出するだけで台帳などで過去の履歴を確認する必要がありません。加えて言うと、受金者側が複数のノードを建てていて支払いを受け取るノードがどれか一つになる状況でも、つまり、スケーリングされている状況でも、"Paid"トークンそのものはどのノードかを気にすることなくステートレスで利用できるとのことです。（ここは単にreverse proxyとしてAuthサーバががんばっているだけと解釈することもできますがずいぶんこの機能にも力点を置いていて大規模なユースケースが重要になっているのだなという印象を抱きました）

Macaroonの本領発揮か？それとも詳細定義しすぎか？

HTTP通信ではWWW-Authenticateの実値にmacaroonの記述が確認できます。また現在のL402スペックでも"Paid"トークンにはmacaroonの利用が前提になっています。

このmacaroonとは（たぶん）googleで研究開発され、LNDノードソフトウェアで活用されているCookieを超えるという触れ込みのデータストアになります。しかし、あまり普及しなかった技術でもあり、個人の感想ですがなんとも微妙なものになっています。

https://research.google/pubs/macaroons-cookies-with-contextual-caveats-for-decentralized-authorization-in-the-cloud/

macaroonの強みは、Cookieを超えるという触れ込みのようにブラウザが無くてもプロセス間通信でデータ共有できる点に加えて、HMACチェーンで動的に認証認可を更新し続けられるところが挙げられます。しかし、そのようなユースケースがあまり無く、静的な認可となるOAuthやJWTで十分となっているのが現状かと思います。

L402では、macaroonの動的な更新が可能である点を活かして、"Paid"トークンを更新するケースが挙げられています。わかりやすいのは上記のスライド資料でも挙げられている"Dynamic Pricing"でしょうか。プロポーザルではloop©️LightningLabsにおいて月間の最大取引量を認可する"Paid"トークンを発行した上でその条件を動向に応じて動的に変更できる例が解説されています。とはいえ、そんなことしなくても再発行すればええやんけという話もなくもないですし、プルリクエストでも仕様レベルでmacaroonを指定するのは「具体」が過ぎるのではないか、もっと「抽象」し単なる"Opaque Token"程度の粒度にして他の実装も許容するべきではないか、という然るべきツッコミが入っています。

個人的にはそのツッコミが妥当と思いつつも、なんだかんだ初めてmacaroonの良さを実感できて感心した次第です。

@ 3589b793:ad53847e

※本記事は別サービスで2023年4月19日に公開した記事の移植です。

どうも、「NostrはLNがWeb統合されマネーのインターネットプロトコルとしてのビットコインが本気出す具体行動のショーケースと見做せばOK」です、こんにちは。

前回まで投げ銭や有料購読の組み込み方法を見てきました。

zapsという投げ銭機能が各種クライアントに一通り実装されて活用が進んでいることで、統合は次の段階へ移り始めています。「作戦名: ウォレットをNostrクライアントに組み込め」です。今回はそちらをまとめます。

投げ銭する毎にいちいちウォレットを開いてまた元のNostrクライアントに手動で戻らないといけない is PAIN

LNとNostrはインボイス文字列で繋がっているだけの疎結合ですが、投稿に投げ銭するためには何かのLNウォレットを開いて支払いをして、また元のNostrクライアントに戻る操作をユーザーが手作業でする必要があります。お試しで一回やる程度では気になりませんが普段使いしているとこれはけっこうな煩わしさを感じるUXです。特にスマホでは大変にだるい状況になります。連打できない！

2月の実装以来、zapsは順調に定着して日々投げられています。

https://stats.nostr.band/#daily_zaps

なので、NostrクライアントにLNウォレットの接続を組み込み、支払いのために他のアプリに遷移せずにNostクライアント単独で完結できるようなアップデートが始まっています。

Webクライアント

NostrのLN組み込み業界のリーディングプレイヤーであるSnortでの例です。以下のようにヘッダーのウォレットアイコンをクリックすると連携ウォレットの選択ができます。

もともとNostrに限らずウェブアプリケーションとの連携をするために、WebLNという規格があります。簡単に言うと、ブラウザのグローバル領域を介して、LNウォレットの拡張機能と、タブで開いているウェブアプリが、お互いに連携するためのインターフェースを定めているものです。これに対応していると、LNによる支払いをウェブアプリが拡張機能に依頼できるようになります。さらにオプションで「確認無し」をオンにすると、拡張機能画面がポップアップせずにバックグラウンドで実行できるようになり、ノールック投げ銭ができるようになります。

似たようなものにNostrではNIP-07があります。NIP-07はNostrの秘密鍵を拡張機能に退避して、Nostrクライアントは秘密鍵を知らない状態で署名や複合を拡張機能に移譲できるようにしているものです。

Albyの拡張機能ではWebLNとNIP-07のどちらにも対応しています。

実はSnortはzapsが来る前からWebLNには対応していたのですが、さらに一歩進み、拡張機能ウォレットだけでなく、LNノードや拡張機能以外のLNウォレットと連携設定できるようになってきています。

umbrelなどでノードを立てている人ならLND with LNCでノードと直接繋げます。またLNDHubに対応したウォレットなどのアプリケーションとも繋げます。これらの接続は、WebLNにラップされて拡張機能ウォレットとインターフェースを揃えられた上で、Snort上でのインボイスの支払いに活用されます。

なお、LNCのpairingPhrase/passwordやLNDHubの接続情報などのクレデンシャルは、ブラウザのローカルストレージに保存されています。Nostrのリレーサーバなどには送られませんので、端末ごとに設定が必要です。

スマホアプリ

今回のメインです。なお、例によって（？）スペックは絶賛議論中でまだフィックスしていない中で記事を書いています。ディテールは変わるかもしれないので悪しからずです。

スマホアプリで上記のことをやるためには、後半のLNCやLNDHubはすでにzeusなどがやっているようにできますが、あくまでネイティブウォレットのラッパーです。Nostrでは限られた用途になるので1-click支払いのようなものを行うためにはそこから各スマホアプリが作り込む必要があります。まあこれはこれでやればいいという話でもあるのですが、LNノードやLNウォレットのアプリケーション側へのインターフェースの共通仕様は定められていないので、LNDとcore-lightningとeclairではすべて実装方法が違いますし、ウォレットもバラバラなので大変です。

そこで、多種多様なノードやウォレットの接続を取りまとめ一般アプリケーションへ統一したインターフェースを媒介するLN Adapter業界のリーディングカンパニーであるAlbyが動きました。AndroidアプリのAmethystで試験公開されていますが、スマホアプリでも上記のSnortのような連携が可能になるようなSDKが開発されました。

リリース記事 https://blog.getalby.com/native-zapping-in-amethyst/

"Unstoppable zapping for users"なんて段落見出しが付けられているように、スマホで別のアプリに切り替えてまた元に戻らなくても良いようにして、Nostr上でマイクロペイメントを滑らかにする、つまり、連打できることを繰り返し強調しています。

具体的にやっていることを見ていきます。以下の画像群はリリース記事の動画から抜粋しています。各投稿のzapsボタン⚡️をタップしたときの画面です。

上の赤枠が従来の投げ銭の詳細を決める場所で、下の赤枠の「Wallet Connect Service」が新たに追加されたAlby提供のSDKを用いたコネクト設定画面です。基本的にはOAuth2.0ベースのAlbyのAPIを活用していて、右上のAlbyアイコンをタップすると以下のようなOAuthの認可画面に飛びます。（ただし後述するように通常のOAuthとは一部異なります。）

画面デザインは違いますが、まあ他のアプリでよく目にするTwitter連携やGoogleアカウント連携とやっていることは同じです。

このOAuthベースのAPIはNostr専用のエンドポイントが建てられています。Nostr以外のECショップやマーケットプレイスなどへのAlbyのOAuthは汎用のエンドポイントが用意されています。よって通常のAlbyの設定とは別にセッション詳細を以下のサイトで作成する必要があります。

https://nwc.getalby.com/ （サブドメインのnwcはNostr Wallet Connectの略）

なぜNostrだけは特別なのかというところが完全には理解しきれていないですが、以下のところまで確認できています。一番にあるのは、Nostrクライアントにウォレットを組み込まずに、かつ、ノードやウォレットへの接続をNostrリレーサーバ以外は挟まずに"decentralized"にしたいというところだと理解しています。

• 上記のnwcのURLはalbyのカストディアルウォレットusername@getalby.comをNostrに繋ぐもの（たぶん）
• umbrelのLNノードを繋ぐためにはやはり専用のアプリがumbrelストアに上がっている。https://github.com/getAlby/umbrel-community-app-store
• 要するにOAuthの1stPartyの役割をウォレットやノードごとにそれぞれ建てる。
• OAuthのシークレットはクライアントに保存するので設定は各クライアント毎に必要。しかし使い回しすることは可能っぽい。通常のOAuthと異なり、1stParty側で3rdPartyのドメインはトラストしていないようなので。
• Nostrクライアントにウォレットを組み込まずに、さらにウォレットやノードへの接続をNostrリレーサーバ以外には挟まなくて良いようにするために、「NIP-47 Nostr Wallet Connect」というプロポーザルが起こされていて、絶賛議論中である。https://github.com/nostr-protocol/nips/pull/406
• このWallet Connect専用のアドホックなリレーサーバが建てられる。その情報が上記画像の赤枠の「Wallet Connect Service」の下半分のpub keyやらrelayURL。どうもNostrクライアントはNIP-47イベントについてはこのリレーサーバにしか送らないようにするらしい。（なんかNostrの基本設計を揺るがすユースケースの気がする...）
• Wallet Connect専用のNostrイベントでは、ペイメント情報をNostrアカウントと切り離すために、Nostrの秘密鍵とは別の秘密鍵が利用できるようにしている。

Imagin the Future

今回取り上げたNostrクライアントにウォレット接続を組み込む話を、Webのペイメントの歴史で類推してみましょう。

Snortでやっていることは、各サイトごとにクレジットカードを打ち込み各サイトがその情報を保持していたようなWeb1.0の時代に近いです。そうなるとクレジットカードの情報は各サービスごとに漏洩リスクなどがあり、Web1.0の時代はECが普及する壁の一つになっていました。（今でもAmazonなどの大手はそうですが）

Webではその後にPayPalをはじめとして、銀行口座やクレジットカードを各サイトから切り出して一括管理し、各ウェブサイトに支払いだけを連携するサービスが出てきて一般化しています。日本ではケータイのキャリア決済が利用者の心理的障壁を取り除きEC普及の後押しになりました。

後半のNostr Wallet ConnectはそれをNostrの中でやろうとしている試みになります。クレジットカードからLNに変える理由はビットコインの話になるので詳細は割愛しますが、現実世界の金（ゴールド）に類した価値保存や交換ができるインターネットマネーだからです。

とはいえ、Nostrの中だけならまだしも、これをNostr外のサービスで利用するためには、他のECショップやブログやSaaSがNostrを喋れる必要があります。そんな未来が来るわけないだろと思うかもしれませんが、言ってみればStripeはまさにそのようなサービスとなっていて、サイト内にクレジット決済のモジュールを組み込むための主流となっています。

果たして、Nostrを、他のECショップやブログやSaaSが喋るようになるのか！？

以上、「NostrはLNがWeb統合されマネーのインターネットプロトコルとしてのビットコインが本気出す具体行動のショーケースと見做せばOK」がお送りしました。

@ 3589b793:ad53847e

前回の続きです。

特に「Snortで試験的にノート単位に投げ銭できる機能」について。実は記事書いた直後にリリースされて慌ててw追記してたんですが追い付かないということで別記事にしました。

今回のここがすごい！

「Snortで試験的にノート単位に投げ銭できる機能」では一つブレイクスルーが起こっています。それは「ウォレットにインボイスを放り投げた後に払い込み完了を提示できる」ようになったことです。これによりペイメントのライフサイクルが一通りカバーされたことになります。

Snortの画面

なにを当たり前のことをという向きもあるかもしれませんが、Nostrクライアントで払い込み完了を追跡することはとても難しいです。基本的にNostrとLNウォレットはまったく別のアプリケーションで両者の間を繋ぐのはインボイス文字列だけです。ウォレットもNostrからキックされずに、インボイス文字列をコピペするなりQRコードで読み取ったものを渡されるだけかもしれません。またその場でリアルタイムに処理される前提もありません。

なのでNostrクライアントでその後をトラックすることは難しく、これまではあくまで請求書を送付したり（LNインボイス）振り込み口座を提示する（LNアドレス）という一方的に放り投げてただけだったわけです。といっても魔法のようにNostrクライアントがトラックできるようになったわけではなく、今回の対応方法もインボイスを発行/お金を振り込まれるサービス側（LNURL）にNostrカスタマイズを入れさせるというものになります。

プロポーザルの概要について

前回の記事ではよくわからんで終わっていましたが、当日夜（日本時間）にスペックをまとめたプロポーザルも起こされました（早い！）。LNURLが、Nostr用のインボイスを発行して、さらにNostrイベントの発行を行っていることがポイントでした。名称は"Lightning Zaps"で確定のようです。プロポーザルは、NostrとLNURLの双方の発明者であるfiatjaf氏からツッコミが入り、またそれが妥当な指摘のために、エンドポイントURLのインターフェースなどは変わりそうなのですが、概要はそう変わらないだろうということで簡単にまとめてみます。

全体の流れ

図は、Nostrクライアント上に提示されているLNアドレスへ投げ銭が開始してから、Nostrクライアント上に払い込み完了したイベントが表示されるまでの流れを示しています。

1. 投げ銭の内容が固まったらNostrイベントデータを添付してインボイスの発行を依頼する
2. 説明欄にNostr用のデータを記載したインボイスを発行して返却する
3. Nostrクライアントで提示されたインボイスをユーザーが何かしらの手段でウォレットに渡す
4. ウォレットがLNに支払いを実行する
5. インボイスの発行者であるLNURLが管理しているLNノードにsatoshiが届く
6. LNURLサーバが投げ銭成功のNostrイベントを発行する
7. Nostrクライアントがイベントを受信して投げ銭履歴を表示する

特にポイントとなるところを補足します。

対応しているLNアドレスの識別

LNアドレスに投げ銭する場合は、LNアドレスの有効状態やインボイス発行依頼する先の情報をhttps://[domain]/.well-known/lnurlp/[username]から取得しています。そのレスポンス内容にNostr対応を示す情報を追加しています。ただし、ここに突っ込み入っていてlnurlp=LNURL Payから独立させるためにzaps専用のエンドポイントに変わりそうです。（2/15 追記　マージされましたが変更無しでした。PRのディスカッションが盛り上がっているので興味ある方は覗いてみてください。）

インボイスの説明欄に書き込むNostrイベント（kind:9734）

これは投げ銭する側のNostrイベントです。投げ銭される者や対象ノートのIDや金額、そしてこのイベントを作成している者が投げ銭したということを「表明」するものになります。表明であって証明でないところは、インボイスを別の人が払っちゃう事態がありえるからですね。この内容をエンクリプトするパターンも用意されていたが複雑になり過ぎるという理由で今回は外され追加提案に回されました。また、このイベントはデータを作成しただけです。支払いを検知した後にLNURLが発行するイベントに添付されることになります。そのため投げ銭する者にちゃんと届くように作成者のリレーサーバリストも書き込まれています。

支払いを検知した後に発行するNostrイベント（kind:9735）

これが実際にNostrリレーサーバに発行されるイベントです。LNURL側はウォッチしているLNノードにsatoshiが届くと、インボイスの説明欄に書かれているNostrイベントを取り出して、いわば受領イベントを作成して発行します。以下のようにNostイベントのkind:9734とkind:9735が親子になったイベントとなります。

json { "pubkey": "LNURLが持っているNostrアカウントの公開鍵", "kind": 9735, "tags": [ [ "p", "投げ銭された者の公開鍵" ], [ "bolt11", "インボイスの文字列lnbc〜" ], [ "description", "投げ銭した者が作成したkind:9734のNostrイベント" ], [ "preimage", "インボイスのpreimage" ] ], }

所感

とにかくNostrクライアントはLNノードを持たないしLNプロトコルとも直接喋らずにインボイス文字列だけで取り扱えるようになっているところがおもしろいと思っています。NostrとLNという二つのデセントライズドなオープンプロトコルが協調できていますし、前回も述べましたがどんなアプリでも簡単に真似できます。

とはいえ、さすがに払込完了のトラックは難しく、今回はLNURL側にそのすり合わせの責務が寄せられることになりました。しかし、LNURLもLNの上に作られたオープンプロトコル/スペックの位置付けになるため、他のLNURLのスペックに干渉するという懸念から、本提案のNIP-57に変更依頼が出されています。LN、LNURL、Nostrの3つのオープンプロトコルの責務分担が難しいですね。アーキテクチャ層のスタックにおいて3つの中ではNostrが一番上になるため、Nostrに相当するレイヤーの他のwebサービスでやるときはLNプロトコルを喋るなりLNノードを持つようにして、今回LNURLが寄せられた責務を吸収するのが無難かもしれません。

また、NIP-57の変更依頼理由の一つにはBOLT-12を見越した抽象化も挙げられています。他のLNURLのスペックを削ぎ落としてzapsだけにすることでBOLT-12にも載りやすくなるだろうと。LNURLの多くはBOLT-12に取り込まれる運命なわけですが、LNアドレス以外の点でもNostrではBOLT-12のOfferやInvoiceRequestのユースケースをやりたいという声が挙がっているため、NostrによりBOLT-12が進む展開もありそうだなあ、あってほしい。

@ 3bf0c63f:aefa459d

Redistributing Git with Nostr

Every time someone tries to "decentralize" Git -- like many projects tried in the past to do it with BitTorrent, IPFS, ScuttleButt or custom p2p protocols -- there is always a lurking comment: "but Git is already distributed!", and then the discussion proceeds to mention some facts about how Git supports multiple remotes and its magic syncing and merging abilities and so on.

Turns out all that is true, Git is indeed all that powerful, and yet GitHub is the big central hub that hosts basically all Git repositories in the giant world of open-source. There are some crazy people that host their stuff elsewhere, but these projects end up not being found by many people, and even when they do they suffer from lack of contributions.

Because everybody has a GitHub account it's easy to open a pull request to a repository of a project you're using if it's on GitHub (to be fair I think it's very annoying to have to clone the repository, then add it as a remote locally, push to it, then go on the web UI and click to open a pull request, then that cloned repository lurks forever in your profile unless you go through 16 screens to delete it -- but people in general seem to think it's easy).

It's much harder to do it on some random other server where some project might be hosted, because now you have to add 4 more even more annoying steps: create an account; pick a password; confirm an email address; setup SSH keys for pushing. (And I'm not even mentioning the basic impossibility of offering push access to external unknown contributors to people who want to host their own simple homemade Git server.)

At this point some may argue that we could all have accounts on GitLab, or Codeberg or wherever else, then those steps are removed. Besides not being a practical strategy this pseudo solution misses the point of being decentralized (or distributed, who knows) entirely: it's far from the ideal to force everybody to have the double of account management and SSH setup work in order to have the open-source world controlled by two shady companies instead of one.

What we want is to give every person the opportunity to host their own Git server without being ostracized. at the same time we must recognize that most people won't want to host their own servers (not even most open-source programmers!) and give everybody the ability to host their stuff on multi-tenant servers (such as GitHub) too. Importantly, though, if we allow for a random person to have a standalone Git server on a standalone server they host themselves on their wood cabin that also means any new hosting company can show up and start offering Git hosting, with or without new cool features, charging high or low or zero, and be immediately competing against GitHub or GitLab, i.e. we must remove the network-effect centralization pressure.

External contributions

The first problem we have to solve is: how can Bob contribute to Alice's repository without having an account on Alice's server?

SourceHut has reminded GitHub users that Git has always had this (for most) arcane git send-email command that is the original way to send patches, using an once-open protocol.

Turns out Nostr acts as a quite powerful email replacement and can be used to send text content just like email, therefore patches are a very good fit for Nostr event contents.

Once you get used to it and the proper UIs (or CLIs) are built sending and applying patches to and from others becomes a much easier flow than the intense clickops mixed with terminal copypasting that is interacting with GitHub (you have to clone the repository on GitHub, then update the remote URL in your local directory, then create a branch and then go back and turn that branch into a Pull Request, it's quite tiresome) that many people already dislike so much they went out of their way to build many GitHub CLI tools just so they could comment on issues and approve pull requests from their terminal.

Replacing GitHub features

Aside from being the "hub" that people use to send patches to other people's code (because no one can do the email flow anymore, justifiably), GitHub also has 3 other big features that are not directly related to Git, but that make its network-effect harder to overcome. Luckily Nostr can be used to create a new environment in which these same features are implemented in a more decentralized and healthy way.

Issues: bug reports, feature requests and general discussions

Since the "Issues" GitHub feature is just a bunch of text comments it should be very obvious that Nostr is a perfect fit for it.

I will not even mention the fact that Nostr is much better at threading comments than GitHub (which doesn't do it at all), which can generate much more productive and organized discussions (and you can opt out if you want).

Search

I use GitHub search all the time to find libraries and projects that may do something that I need, and it returns good results almost always. So if people migrated out to other code hosting providers wouldn't we lose it?

The fact is that even though we think everybody is on GitHub that is a globalist falsehood. Some projects are not on GitHub, and if we use only GitHub for search those will be missed. So even if we didn't have a Nostr Git alternative it would still be necessary to create a search engine that incorporated GitLab, Codeberg, SourceHut and whatnot.

Turns out on Nostr we can make that quite easy by not forcing anyone to integrate custom APIs or hardcoding Git provider URLs: each repository can make itself available by publishing an "announcement" event with a brief description and one or more Git URLs. That makes it easy for a search engine to index them -- and even automatically download the code and index the code (or index just README files or whatever) without a centralized platform ever having to be involved.

The relays where such announcements will be available play a role, of course, but that isn't a bad role: each announcement can be in multiple relays known for storing "public good" projects, some relays may curate only projects known to be very good according to some standards, other relays may allow any kind of garbage, which wouldn't make them good for a search engine to rely upon, but would still be useful in case one knows the exact thing (and from whom) they're searching for (the same is valid for all Nostr content, by the way, and that's where it's censorship-resistance comes from).

Continuous integration

GitHub Actions are a very hardly subsidized free-compute-for-all-paid-by-Microsoft feature, but one that isn't hard to replace at all. In fact there exists today many companies offering the same kind of service out there -- although they are mostly targeting businesses and not open-source projects, before GitHub Actions was introduced there were also many that were heavily used by open-source projects.

One problem is that these services are still heavily tied to GitHub today, they require a GitHub login, sometimes BitBucket and GitLab and whatnot, and do not allow one to paste an arbitrary Git server URL, but that isn't a thing that is very hard to change anyway, or to start from scratch. All we need are services that offer the CI/CD flows, perhaps using the same framework of GitHub Actions (although I would prefer to not use that messy garbage), and charge some few satoshis for it.

It may be the case that all the current services only support the big Git hosting platforms because they rely on their proprietary APIs, most notably the webhooks dispatched when a repository is updated, to trigger the jobs. It doesn't have to be said that Nostr can also solve that problem very easily.

@ 8f69ac99:4f92f5fd

O programa da Iniciativa Liberal para 2025, intitulado “Acelerar Portugal”, é uma declaração abrangente em favor da desregulação, autonomia individual e interferência mínima do Estado. Em contraste com a crescente tendência intervencionista na política portuguesa, o programa defende os princípios do liberalismo clássico: disciplina fiscal, privatização, meritocracia e liberdade económica.

No entanto, por trás deste roteiro ambicioso, surgem questões importantes sobre o alcance, a viabilidade e as possíveis consequências não intencionais—particularmente quando a liberalização rápida encontra uma dependência pública enraizada e a inercia burocrática.

---

A Promessa de um Estado Menor e Mais Rápido

No núcleo do programa, está a proposta de uma reengenharia completa do Estado português: privatização de empresas públicas chave (como a TAP, CP e RTP), redução da contratação no sector público e simplificação da burocracia. Trata-se de uma visão de governo como serviço, não como guardião.

Em princípio, essa ênfase na eficiência e descentralização é bem-vinda. Os cidadãos merecem instituições mais ágeis e respostas mais rápidas. No entanto, externalizar serviços essenciais, como transportes e comunicação, sem reformas estruturais ou salvaguardas, pode correr o risco de substituir a ineficiência pelo monopólio, e a transparência pela opacidade.

---

Liberdade Económica vs. Desigualdade Estrutural

Nas áreas da fiscalidade e política económica, as propostas são claras: reduzir impostos sobre o rendimento e as empresas, eliminar sobre taxas, cortar o IVA na construção e desregulamentar a actividade empresarial. Estas medidas certamente aliviarão a carga sobre trabalhadores e empresários. No entanto, o programa subestima como a dívida pública estrutural, o envelhecimento da população e a dependência de fundos da UE podem limitar a eficácia dessas propostas.

A proposta de privatizar a segurança social e criar um modelo de pensões baseado em contas individuais e um sistema de múltiplos pilares poderia revitalizar o planeamento pessoal—mas também transfere o risco a longo prazo para o cidadão, num país onde a literacia financeira é desigual e a confiança nas instituições privadas ainda é frágil.

---

Educação e Saúde: Liberdade de Escolha, Mas a Que Preço?

O programa propõe voucher escolar universal, permitindo que o financiamento siga o aluno em opções públicas e privadas. Da mesma forma, defende liberdade de escolha de prestadores de saúde, com financiamento estatal (modelo "SUA-Saúde").

Esta é uma mudança refrescante em direcção à soberania do consumidor nos serviços públicos. No entanto, sem uma base de qualidade universal, esses mecanismos correm o risco de agravar as desigualdades—beneficiando os já informados, móveis e com mais recursos, enquanto deixam para trás os menos favorecidos.

---

Justiça, Segurança e Instituições

As reformas no sistema judicial, no processo eleitoral e na administração pública focam fortemente na meritocracia, transparência e optimização de processos. São reformas necessárias e oportunas.

Mas, enquanto a regulação do lobbying e o acompanhamento digital do orçamento são excelentes ferramentas de responsabilização, o programa ignora em grande parte o elemento humano do poder político: a influência informal, a cultura política e a inercia institucional. Melhores interfaces não resultarão automaticamente numa melhor governança se a confiança civil e a participação permanecerem baixas.

---

Ambiente, Cultura e Tecnologia: Leve, Limpo e Orientado pelo Mercado

A Iniciativa Liberal apoia as energias renováveis e a eficiência energética, mas evita o planeamento verde centralizado. O mercado dinâmico de carbono proposto e a reforma das agências ambientais reflectem uma abordagem orientada pelo mercado para a sustentabilidade—bem-vinda em princípio, embora faltem detalhes sobre execução e salvaguardas sociais.

A secção cultural defende descentralização, financiamento independente e menos burocracia, ao mesmo tempo que abraça a inovação, como eSports e mídia digital. Essas posições contrastam positivamente com a politização da cultura, mas dependem fortemente da prontidão da sociedade civil para preencher os vazios que o Estado deixa para trás.

---

Conclusão: Um Acelerador para a Liberdade, Com Sinais de Atenção à Frente

O programa da Iniciativa Liberal é ousado, liberal no sentido clássico, e intransigentemente pró-mercado. Ele corta através da névoa política habitual com objectivos claros e mensuráveis. Para eleitores cansados da burocracia, da tributação elevada e do intervencionismo ideológico, esta pode ser a injecção de liberdade que Portugal precisa.

No entanto, velocidade e escala trazem riscos. O Estado pode encolher de um dia para o outro—mas os hábitos dos cidadãos, as redes de segurança e a resiliência comunitária evoluem muito mais lentamente. Sem investimentos paralelos em capacidade cívica, educação e robustez institucional, o país corre o risco de trocar um tipo de desequilíbrio por outro.

Em última análise, reformar um sistema inchado e lento é louvável—mas mesmo na liberdade, aceleração sem aderência pode ainda fazer os pneus patinarem.

---

Photo by Claudio Schwarz on Unsplash

@ 3589b793:ad53847e

※本記事は別サービスで2023年2月5日に公開した記事の移植です。

Nostrクライアントは多種ありますがメジャーなものはだいたいLNの支払いが用意されています。現時点でどんな組み込み方法になっているか調べました。この記事では主にSnortを対象にしています。

LN活用場面

大きくLNアドレスとLNインボイスの2つの形式があります。

1. LNアドレスで投げ銭をセットできる

LNURLのLNアドレスをセットすると、プロフィールやノート（ツイートに相当）からLN支払いができます。別クライアントのastralなどではプリミティブなLNURLの投げ銭形式 lnurl1dp68～でもセットできます。

[追記]さらに本日、Snortで試験的にノート単位に投げ銭できる機能が追加されています。

2. LNインボイスが投稿できる

投稿でLNインボイスを貼り付ければ上記のように他の発言と同じようにタイムラインに流れます。Payボタンを押すと各自の端末にあるLNウォレットが立ち上がります。

3. DMでLNインボイスを送る

メッセージにLNインボイスが組み込まれているという点では2とほぼ同じですが、ユースケースが異なります。発表されたばかりですがリレーサーバの有料化が始まっていて、その決済をDMにLNインボイスを送付して行うことが試されています。2だとパブリックに投稿されますが、こちらはプライベートなので購入希望者のみにLNインボイスを届けられます。

おまけ: Nostrのユーザ名をLNアドレスと同じにする

直接は関係ないですが、Nostrはユーザー名をemail形式にすることができます。LNアドレスも自分でドメイン取って作れるのでNostrのユーザー名と投げ銭のアドレスを同じにできます。

LNウォレットのAlbyのドメインをNostrのユーザ名にも活用している様子 [Not found]

実装方法

LNアドレスもLNインボイスも非常にシンプルな話ですが軽くまとめます。 Snortリポジトリ

LNアドレス

1. セットされたLNアドレスを分解してhttps://[domain]/.well-known/lnurlp/[username]にリクエストする
2. 成功したら投げ銭量を決めるUIを提示する
3. Get Inoviceボタンを押したら1のレスポンスにあるcallbackにリクエストしてインボイスを取得する
4. 成功したらPayボタンを提示する

LNインボイス

1. 投稿内容がLNインボイス識別子lnbc10m〜だとわかると、識別子の中の文字列から情報（金額、説明、有効期限）を取り出し、表示用のUIを作成する
2. 有効期限内だったらPayボタンを提示し、期限が切れていたらExpiredでロックする

支払い

Payボタンを押された後の動きはアドレス、インボイスとも同じです。

• ブラウザでWebLN（Albyなど）がセットされていて、window.weblnオブジェクトがenableになっていると、拡張機能の支払い画面が立ち上がる。クライアント側で支払い成功をキャッチすることも可能。
• Open Walletボタンを押すと lightning:lnbc10m~のURI形式でwindow.openされ、Mac/Windows/iPhone/Androidなど各OSに応じたアプリケーション呼び出しが行われ、URIに対応しているLNウォレットが立ち上がる

[追記]ノート単位の投げ銭

Snort周辺の数人（strike社員っぽい人が一人いて本件のメイン実装している）で試験的にやっているようで現時点では実装レベルでしか詳細わかりませんでした。strikeのzapといまいち区別が付かなかったのですが、実装を見るとnostrプロトコルにzapイベントが追加されています。ソースコメントではこの後NIP(nostr improvement proposal)が起こされるようでかなりハッキーです。zap=tipの方言なんでしょうか？

ノートやプロフィールやリアクションなどに加えて新たにnostrイベントに追加しているものは以下2つです。

• zapRequest　投げ銭した側が対象イベントIDと量を記録する
• zapReceipt　投げ銭を受け取った側用のイベント

一つでできそうと思ったけど、nostrは自己主権のプロトコルでイベント作成するには発行者の署名が必須なので2つに分かれているのでしょう。

所感

現状はクライアントだけで完結する非常にシンプルな方法になっています。リレーサーバも経由しないしクライアントにLNノードを組み込むこともしていません。サードパーティへのhttpリクエストやローカルのアプリに受け渡すだけなので、実はどんな一般アプリでもそんなに知識もコストも要らずにパッとできるものです。

現状ちょっと不便だなと思っていることは、タイムラインに流れるインボイスの有効期限内の支払い済みがわからないことです。Payボタンを押してエラーにならないとわかりません。ウォレットアプリに放り投げていてこのトレースするためには、ウォレット側で支払い成功したらNostrイベントを書き込むなどの対応しない限りは、サービス側でインボイスを定期的に一つ一つLNに投げてチェックするなどが必要だと思われるので、他のサービスでマネするときは留意しておくとよさそうです。

一方で、DMによるLNインボイス送付は活用方法が広がりそうな予感があります。Nostrの公開鍵による本人特定と、LNインボイスのメモ欄のテキスト情報による突き合わせだけでも、かんたんな決済機能として用いれそうだからです。もっとNostrに判断材料を追加したければイベント追加も簡単にできることをSnortが示しています。とくにリレーサーバ購読やPROメニューなどのNostr周辺の支払いはやりやすそうなので、DM活用ではなくなにかしらの決済メニューを搭載したNostrクライアントもすぐに出てきそう気がします。

@ 3bf0c63f:aefa459d

Report of how the money Jack donated to the cause in December 2022 has been misused so far.

Bounties given

March 2025

• Dhalsim: 1,110,540 - Work on Nostr wiki data processing

February 2025

• BOUNTY* NullKotlinDev: 950,480 - Twine RSS reader Nostr integration
• Dhalsim: 2,094,584 - Work on Hypothes.is Nostr fork
• Constant, Biz and J: 11,700,588 - Nostr Special Forces

January 2025

• Constant, Biz and J: 11,610,987 - Nostr Special Forces
• BOUNTY* NullKotlinDev: 843,840 - Feeder RSS reader Nostr integration
• BOUNTY* NullKotlinDev: 797,500 - ReadYou RSS reader Nostr integration

December 2024

• BOUNTY* tijl: 1,679,500 - Nostr integration into RSS readers yarr and miniflux
• Constant, Biz and J: 10,736,166 - Nostr Special Forces
• Thereza: 1,020,000 - Podcast outreach initiative

November 2024

• Constant, Biz and J: 5,422,464 - Nostr Special Forces

October 2024

• Nostrdam: 300,000 - hackathon prize
• Svetski: 5,000,000 - Latin America Nostr events contribution
• Quentin: 5,000,000 - nostrcheck.me

June 2024

• Darashi: 5,000,000 - maintaining nos.today, searchnos, search.nos.today and other experiments
• Toshiya: 5,000,000 - keeping the NIPs repo clean and other stuff

May 2024

• James: 3,500,000 - https://github.com/jamesmagoo/nostr-writer
• Yakihonne: 5,000,000 - spreading the word in Asia
• Dashu: 9,000,000 - https://github.com/haorendashu/nostrmo

February 2024

• Viktor: 5,000,000 - https://github.com/viktorvsk/saltivka and https://github.com/viktorvsk/knowstr
• Eric T: 5,000,000 - https://github.com/tcheeric/nostr-java
• Semisol: 5,000,000 - https://relay.noswhere.com/ and https://hist.nostr.land relays
• Sebastian: 5,000,000 - Drupal stuff and nostr-php work
• tijl: 5,000,000 - Cloudron, Yunohost and Fraidycat attempts
• Null Kotlin Dev: 5,000,000 - AntennaPod attempt

December 2023

• hzrd: 5,000,000 - Nostrudel
• awayuki: 5,000,000 - NOSTOPUS illustrations
• bera: 5,000,000 - getwired.app
• Chris: 5,000,000 - resolvr.io
• NoGood: 10,000,000 - nostrexplained.com stories

October 2023

• SnowCait: 5,000,000 - https://nostter.vercel.app/ and other tools
• Shaun: 10,000,000 - https://yakihonne.com/, events and work on Nostr awareness
• Derek Ross: 10,000,000 - spreading the word around the world
• fmar: 5,000,000 - https://github.com/frnandu/yana
• The Nostr Report: 2,500,000 - curating stuff
• james magoo: 2,500,000 - the Obsidian plugin: https://github.com/jamesmagoo/nostr-writer

August 2023

• Paul Miller: 5,000,000 - JS libraries and cryptography-related work
• BOUNTY tijl: 5,000,000 - https://github.com/github-tijlxyz/wikinostr
• gzuus: 5,000,000 - https://nostree.me/

July 2023

• syusui-s: 5,000,000 - rabbit, a tweetdeck-like Nostr client: https://syusui-s.github.io/rabbit/
• kojira: 5,000,000 - Nostr fanzine, Nostr discussion groups in Japan, hardware experiments
• darashi: 5,000,000 - https://github.com/darashi/nos.today, https://github.com/darashi/searchnos, https://github.com/darashi/murasaki
• jeff g: 5,000,000 - https://nostr.how and https://listr.lol, plus other contributions
• cloud fodder: 5,000,000 - https://nostr1.com (open-source)
• utxo.one: 5,000,000 - https://relaying.io (open-source)
• Max DeMarco: 10,269,507 - https://www.youtube.com/watch?v=aA-jiiepOrE
• BOUNTY optout21: 1,000,000 - https://github.com/optout21/nip41-proto0 (proposed nip41 CLI)
• BOUNTY Leo: 1,000,000 - https://github.com/leo-lox/camelus (an old relay thing I forgot exactly)

June 2023

• BOUNTY: Sepher: 2,000,000 - a webapp for making lists of anything: https://pinstr.app/
• BOUNTY: Kieran: 10,000,000 - implement gossip algorithm on Snort, implement all the other nice things: manual relay selection, following hints etc.
• Mattn: 5,000,000 - a myriad of projects and contributions to Nostr projects: https://github.com/search?q=owner%3Amattn+nostr&type=code
• BOUNTY: lynn: 2,000,000 - a simple and clean git nostr CLI written in Go, compatible with William's original git-nostr-tools; and implement threaded comments on https://github.com/fiatjaf/nocomment.
• Jack Chakany: 5,000,000 - https://github.com/jacany/nblog
• BOUNTY: Dan: 2,000,000 - https://metadata.nostr.com/

April 2023

• BOUNTY: Blake Jakopovic: 590,000 - event deleter tool, NIP dependency organization
• BOUNTY: koalasat: 1,000,000 - display relays
• BOUNTY: Mike Dilger: 4,000,000 - display relays, follow event hints (Gossip)
• BOUNTY: kaiwolfram: 5,000,000 - display relays, follow event hints, choose relays to publish (Nozzle)
• Daniele Tonon: 3,000,000 - Gossip
• bu5hm4nn: 3,000,000 - Gossip
• BOUNTY: hodlbod: 4,000,000 - display relays, follow event hints

March 2023

• Doug Hoyte: 5,000,000 sats - https://github.com/hoytech/strfry
• Alex Gleason: 5,000,000 sats - https://gitlab.com/soapbox-pub/mostr
• verbiricha: 5,000,000 sats - https://badges.page/, https://habla.news/
• talvasconcelos: 5,000,000 sats - https://migrate.nostr.com, https://read.nostr.com, https://write.nostr.com/
• BOUNTY: Gossip model: 5,000,000 - https://camelus.app/
• BOUNTY: Gossip model: 5,000,000 - https://github.com/kaiwolfram/Nozzle
• BOUNTY: Bounty Manager: 5,000,000 - https://nostrbounties.com/

February 2023

• styppo: 5,000,000 sats - https://hamstr.to/
• sandwich: 5,000,000 sats - https://nostr.watch/
• BOUNTY: Relay-centric client designs: 5,000,000 sats https://bountsr.org/design/2023/01/26/relay-based-design.html
• BOUNTY: Gossip model on https://coracle.social/: 5,000,000 sats
• Nostrovia Podcast: 3,000,000 sats - https://nostrovia.org/
• BOUNTY: Nostr-Desk / Monstr: 5,000,000 sats - https://github.com/alemmens/monstr
• Mike Dilger: 5,000,000 sats - https://github.com/mikedilger/gossip

January 2023

• ismyhc: 5,000,000 sats - https://github.com/Galaxoid-Labs/Seer
• Martti Malmi: 5,000,000 sats - https://iris.to/
• Carlos Autonomous: 5,000,000 sats - https://github.com/BrightonBTC/bija
• Koala Sat: 5,000,000 - https://github.com/KoalaSat/nostros
• Vitor Pamplona: 5,000,000 - https://github.com/vitorpamplona/amethyst
• Cameri: 5,000,000 - https://github.com/Cameri/nostream

December 2022

• William Casarin: 7 BTC - splitting the fund
• pseudozach: 5,000,000 sats - https://nostr.directory/
• Sondre Bjellas: 5,000,000 sats - https://notes.blockcore.net/
• Null Dev: 5,000,000 sats - https://github.com/KotlinGeekDev/Nosky
• Blake Jakopovic: 5,000,000 sats - https://github.com/blakejakopovic/nostcat, https://github.com/blakejakopovic/nostreq and https://github.com/blakejakopovic/NostrEventPlayground

@ 3589b793:ad53847e

※本記事は別サービスで2022年9月25日に公開した記事の移植です。

LNの手数料の適正水準はどう見積もったらいいだろうか？ルーティングノードの収益性を算出するためにはどうアプローチすればよいだろうか？本記事ではルーティングノード運用のポジションに立ち参考になりそうな数値や計算式を整理する。

個人的な感想を先に書くと以下となる。

• 現在の手数料市場は収益性が低くもっと手数料が上がった方が健全である。
• 他の決済手段と比較すると、LN支払い料金は10000ppm（手数料1%相当）でも十分ではないか。4ホップとすると中間1ノードあたり2500ppmである。
• ルーティングノードの収益性を考えると、1000ppmあれば1BTC程度の資金で年利2.8%になり半年で初期費用回収できるので十分な投資対象になると考える。

基本概念の整理

LNの料金方式

• LNの手数料は送金額に応じた料率方式が主になる。（基本料金の設定もあるが1 ~ 0 satsが大半）
• 料率単位のppm（parts per million）は、1,000,000satsを送るときの手数料をsats金額で示したもの。
• %での手数料率に変換すると1000ppm = 0.1%になる。
• 支払い者が払う手数料はルーティングに参加した各ノードの手数料の合計である。本稿では4ホップ（経由ノードが4つ）のルーティングがあるとすれば、各ノードの取り分は単純計算で1/4とみなす。
• ルーティングノードの収益はアウトバウンドフローで発生するのでアウトバウンドキャパシティが直接的な収益資源となる。

LNの料金以外のベネフィット

本稿では料金比較だけを行うが実際の決済検討では以下のような料金以外の効用も忘れてはならない。

• Bitcoin(L1)に比べると、料金の安さだけでなく、即時確定やトランザクション量のスケールという利点がある。
• クレジットカードなどの集権サービスと比較した特徴はBitcoin(L1)とだいたい同じである。
• 24時間365日利用できる
• 誰でも自由に使える
• 信頼する第三者に対する加盟や審査や手数料率などの交渉手続きが要らない
• 検閲がなく匿名性が高い
• 逆にデメリットはオンライン前提がゆえの利用の不便さやセキュリティ面の不安さなどが挙げられる。

現在の料金相場

• ルーティングノードの料金設定
• sinkノードとのチャネルは500 ~ 1000ppmが多い。
• routing/sourceノードとのチャネルは0 ~ 100ppmあたりのレンジになる。
• リバランスする場合もsinkで収益を上げているならsink以下になるのが道理である。
• プロダクト/サービスのバックエンドにいるノードの料金設定
• sinkやsourceに相当するものは上記の通り。 
• 1000〜5000ppmあたりで一律同じ設定というノードもよく見かける。
• ビジネスモデル次第で千差万別だがアクティブと思われるノードでそれ以上はあまり見かけない。
• 上記は1ノードあたりの料金になる。支払い全体では経由したノードの合計になる。

料金目安

いくつかの方法で参考数字を出していく。LN料金算出は「支払い全体/2ホップしたときの1ノードあたり/4ホップしたときの1ノードあたり」の三段階で出す。

類推方式

決済代行業者との比較

• Squareの加盟店手数料は、日本3.25%、アメリカ2.60%である。
• 参考資料 https://www.meti.go.jp/shingikai/mono_info_service/cashless_payment/pdf/20220318_1.pdf

3.25%とするとLNでは「支払い全体/2ホップしたときの1ノードあたり/4ホップしたときの1ノードあたり」でそれぞれ32,500ppm/16,250ppm/8,125ppmになる。

スマホのアプリストアとの比較

• Androidのアプリストアは年間売上高が100万USDまでなら15%、それ以上なら30%
• 参考資料https://support.google.com/googleplay/android-developer/answer/112622?hl=ja

15%とするとLNでは「支払い全体/2ホップしたときの1ノードあたり/4ホップしたときの1ノードあたり」でそれぞれ150,000ppm/75,000ppm/37,500ppmになる。

Bitcoin(L1)との比較

Bitcoin(L1)は送金額が異なっても手数料がほぼ同じため、従量課金のLNと単純比較はできない。そのためここではLNの方が料金がお得になる目安を出す。

Bitcoin(L1)の手数料設定

• SegWitのシンプルな送金を対象にする。
• input×1、output×2（送金+お釣り）、tx合計222byte
• L1の手数料は、1sat/byteなら222sats、10sat/byteなら2,220sats、100sat/byteなら22,200sats。（単純化のためvirtual byteではなくbyteで計算する）
• サンプル例 https://www.blockchain.com/btc/tx/15b959509dad5df0e38be2818d8ec74531198ca29ac205db5cceeb17177ff095

L1相場が1sat/byteの時にLNの方がお得なライン

• 100ppmなら、0.0222BTC（2,220,000sats）まで
• 1000ppmなら、0.00222BTC（222,000sats）まで

L1相場が10sat/byteの時にLNの方がお得なライン

• 100ppmなら、0.222BTC（22,200,000sats）まで
• 1000ppmなら、0.0222BTC（2,220,000sats）まで

L1相場が100sat/byteの時にLNの方がお得なライン

• 100ppmなら、2.22BTC（222,000,000sats）まで
• 1000ppmなら、0.222BTC（22,200,000sats）まで

コスト積み上げ方式

ルーティングノードの原価から損益分岐点となるppmを算出する。事業者ではなく個人を想定し、クラウドではなくラズベリーパイでのノード構築環境で計算する。

費用明細

• BTC市場価格　1sat = 0.03円（1BTC = 3百万円)

初期費用

• ハードウェア一式　40,000円
• Raspberry Pi 4 8GB
• SSD 1TB
• 外付けディスプレイ
• チャネル開設のオンチェーン手数料　6.69円/チャネル　　
• 開設料　223sats
• 223sats * BTC市場価格0.03円 = 6.69円

固定費用

• 電気代　291.6円/月　　
• 時間あたりの電力量　0.015kWh 
  • Raspberry Pi 4　電圧5V、推奨電源容量3.0A
  • https://www.raspberrypi.com/documentation/computers/raspberry-pi.html#power-supply
• kWh単価27円
• 0.015kWh * kWh単価27円 * １ヶ月の時間720h = 291.6円

損益分岐点

• 月あたりの電気代を上回るために9,720sats（291.6円）/月以上の収益が必要である。
• ハードウェア費用回収のために0.01333333BTC（133万sats) = 40,000円の収益が必要である。

費用回収シナリオ例

アウトバウンドキャパに1BTCをデポジットしたAさんを例にする。1BTCは初心者とは言えないと思うが、このくらい原資を用意しないと費用回収の話がしづらいという裏事情がある。チャネル選択やルーティング戦略は何もしていない仮定である。ノード運用次第であることは言うまでもないので今回は要素や式を洗い出すことが主目的で一つ一つの変数の値は参考までに。

変数設定

• インバウンドを同額用意して合計キャパを2BTCとする。
• １チャネルあたり5m satsで40チャネル開設する。
• チャネル開設費用　223sats * 40チャネル = 8,920sats
• 初期費用合計　1,333,333sats + 8,920sats = 1,342,253sats
• 一回あたり平均ルーティング量 = 100,000sats
• 1チャネルあたり平均アウトバウンド数/日 = 2
• 1チャネルあたり平均アウトバウンドppm = 50

費用回収地点

• 1日のアウトバウンド量は、 40チャネル * 2本 * 100,000sats = 8m sats
• 手数料収入は、8m sats * 0.005%(50ppm) = 400sats/日。月換算すると12,000sats/月
• 電気代を差し引くと、12,000sats - 電気代9,720sats =月収益2,280sats(68.4円)
• 初期費用回収まで、1,342,253sats / 2,280sats = 589ヵ月（49年）
• 後述するが電気代差引き前で年利0.14%になる。

理想的なppm

6ヵ月での初期費用回収を目的にしてアウトバウンドppmを求める。

• ひと月あたり、初期費用合計1,342,253sats / 6ヵ月 + 電気代9,720sats = 233,429sats(7,003円)の収益が必要。
• 1日あたり、7,781sats(233円)の収益
• その場合の平均アウトバウンドppmは、 7,781sats（1日の収益量） / 8m sats（1日のアウトバウンド量） * 1m sats（ppm変換係数） = 973ppm

他のファイナンスとの比較

ルーティングノードを運用して手数料収入を得ることは資産運用と捉えることもできる。レンディングやトレードなどの他の資産運用手段とパフォーマンス比較をするなら、デポジットしたアウトバウンドキャパシティに対する手数料収入をAPY換算する。（獲得した手数料はアウトバウンドキャパシティに積み重ねられるので複利と見做せる）

例としてLNDg（v1.3.1）のAPY算出計算式を転載する。見ての通り画面上の表記はAPYなのに中身はAPRになっているので注意だが今回は考え方の参考としてこのまま採用する。

年換算 = 365 / 7 = 52.142857 年利 = (7dayの収益 * 年換算) / アウトバウンドのキャパシティ

例えば上記のAさんの費用回収シナリオに当てはめると以下となる。

年利 0.14% = （400sats * 7日 * 年換算）/ 100m sats

電気代を差し引くと 76sats/日となり年利0.027%

もし平均アウトバウンド1000ppmになると8,000sats/日なので年利2.9%になる。 この場合、電気代はほぼ1日で回収されるため差し引いても大差なく7,676sats/日で年利2.8%になる。

考察

以上、BTC市場価格や一日のアウトバウンド量といった重要な数値をいくつか仮置きした上ではあるが、LN手数料の適正水準を考えるための参考材料を提示した。

まず、現在のLNの料金相場は他の決済手段から比べると圧倒的に安いことがわかった。1%でも競争力が十分ありそうなのに0.1%前後で送金することが大半である。

健全な市場発展のためには、ルーティングノードの採算が取れていることが欠かせないと考えるが、残念ながら現在の収益性は低い。ルーティングノードの収益性は仮定に仮定を重ねた見積もりになるが、平均アウトバウンドが1000ppmでようやく個人でも参入できるレベルになるという結論になった。ルーティングノードの立場に立つと、現在の市場平均から大幅な上昇が必要だと考える。

手数料市場は競争のためつねに下方圧力がかかっていて仕様上で可能な0に近づいている。この重力に逆らうためには、1. 需要 > 供給のバランスになること、2. 事業用途での高額買取のチャネルが増えること、の2つの観点を挙げる。1にせよ2にせよネットワークの活用が進むことで発生し、手数料市場の大きな変動機会になるのではないか。他の決済手段と比較すれば10000ppm、1チャネル2500ppmあたりまでは十分に健全な範囲だと考える。

@ 88cc134b:5ae99079

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Fusce efficitur nunc non ante tincidunt laoreet. Vivamus dictum magna eu nisl ullamcorper mollis. Cras magna odio, maximus eu luctus egestas, porttitor nec sem. Maecenas sed tortor aliquet, consequat dolor quis, cursus massa. Nulla consequat nisl ut lacus elementum mollis. Nulla facilisi. Praesent laoreet ante ligula, id porta nisl malesuada id. Sed eu quam semper, suscipit tortor eget, feugiat mauris. Maecenas hendrerit arcu ligula, vitae maximus orci efficitur quis. In feugiat lectus in velit aliquet tincidunt. Aenean sit amet neque mollis, laoreet leo tincidunt, volutpat arcu.

Donec id massa diam. Nunc ac nunc non massa bibendum convallis non in nisl. Phasellus at nisl cursus, aliquet nibh ut, varius nisl. Cras eget dolor neque. Pellentesque et maximus dui. Sed metus erat, facilisis et blandit vitae, facilisis quis diam. Nullam vitae mattis odio. Vivamus varius sapien non arcu convallis, ut varius est lobortis. Maecenas tristique sagittis nunc, non lobortis mi fermentum quis.

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Fusce mi ante, euismod et lorem vitae, commodo fringilla ex. Maecenas sagittis euismod nibh. Integer vestibulum sit amet ipsum ut fringilla. Etiam bibendum, risus id malesuada faucibus, magna libero vulputate nulla, in suscipit tortor orci sed arcu. Sed malesuada ipsum nec faucibus pulvinar. Aliquam vehicula lorem sit amet nulla vulputate, eget efficitur mauris sagittis. Nullam lacus ipsum, bibendum sed laoreet at, tristique vel massa. Cras non lorem sit amet sapien auctor feugiat ac sed lorem. Pellentesque tellus erat, rhoncus nec venenatis ac, efficitur vitae felis. Sed in nunc erat. Nullam et quam ac diam rutrum auctor in id ante. Suspendisse pulvinar porttitor mattis. Cras ultrices tristique elit, sit amet vulputate diam ultricies sit amet. Sed scelerisque est eros, eget semper erat vehicula vel. Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas.

@ 40b9c85f:5e61b451

Introduction

Data Vending Machines (DVMs) have emerged as a crucial component of the Nostr ecosystem, offering specialized computational services to clients across the network. As defined in NIP-90, DVMs operate on an apparently simple principle: "data in, data out." They provide a marketplace for data processing where users request specific jobs (like text translation, content recommendation, or AI text generation)

While DVMs have gained significant traction, the current specification faces challenges that hinder widespread adoption and consistent implementation. This article explores some ideas on how we can apply the reflection pattern, a well established approach in RPC systems, to address these challenges and improve the DVM ecosystem's clarity, consistency, and usability.

The Current State of DVMs: Challenges and Limitations

The NIP-90 specification provides a broad framework for DVMs, but this flexibility has led to several issues:

1. Inconsistent Implementation

As noted by hzrd149 in "DVMs were a mistake" every DVM implementation tends to expect inputs in slightly different formats, even while ostensibly following the same specification. For example, a translation request DVM might expect an event ID in one particular format, while an LLM service could expect a "prompt" input that's not even specified in NIP-90.

2. Fragmented Specifications

The DVM specification reserves a range of event kinds (5000-6000), each meant for different types of computational jobs. While creating sub-specifications for each job type is being explored as a possible solution for clarity, in a decentralized and permissionless landscape like Nostr, relying solely on specification enforcement won't be effective for creating a healthy ecosystem. A more comprehensible approach is needed that works with, rather than against, the open nature of the protocol.

3. Ambiguous API Interfaces

There's no standardized way for clients to discover what parameters a specific DVM accepts, which are required versus optional, or what output format to expect. This creates uncertainty and forces developers to rely on documentation outside the protocol itself, if such documentation exists at all.

The Reflection Pattern: A Solution from RPC Systems

The reflection pattern in RPC systems offers a compelling solution to many of these challenges. At its core, reflection enables servers to provide metadata about their available services, methods, and data types at runtime, allowing clients to dynamically discover and interact with the server's API.

In established RPC frameworks like gRPC, reflection serves as a self-describing mechanism where services expose their interface definitions and requirements. In MCP reflection is used to expose the capabilities of the server, such as tools, resources, and prompts. Clients can learn about available capabilities without prior knowledge, and systems can adapt to changes without requiring rebuilds or redeployments. This standardized introspection creates a unified way to query service metadata, making tools like grpcurl possible without requiring precompiled stubs.

How Reflection Could Transform the DVM Specification

By incorporating reflection principles into the DVM specification, we could create a more coherent and predictable ecosystem. DVMs already implement some sort of reflection through the use of 'nip90params', which allow clients to discover some parameters, constraints, and features of the DVMs, such as whether they accept encryption, nutzaps, etc. However, this approach could be expanded to provide more comprehensive self-description capabilities.

1. Defined Lifecycle Phases

Similar to the Model Context Protocol (MCP), DVMs could benefit from a clear lifecycle consisting of an initialization phase and an operation phase. During initialization, the client and DVM would negotiate capabilities and exchange metadata, with the DVM providing a JSON schema containing its input requirements. nip-89 (or other) announcements can be used to bootstrap the discovery and negotiation process by providing the input schema directly. Then, during the operation phase, the client would interact with the DVM according to the negotiated schema and parameters.

2. Schema-Based Interactions

Rather than relying on rigid specifications for each job type, DVMs could self-advertise their schemas. This would allow clients to understand which parameters are required versus optional, what type validation should occur for inputs, what output formats to expect, and what payment flows are supported. By internalizing the input schema of the DVMs they wish to consume, clients gain clarity on how to interact effectively.

3. Capability Negotiation

Capability negotiation would enable DVMs to advertise their supported features, such as encryption methods, payment options, or specialized functionalities. This would allow clients to adjust their interaction approach based on the specific capabilities of each DVM they encounter.

Implementation Approach

While building DVMCP, I realized that the RPC reflection pattern used there could be beneficial for constructing DVMs in general. Since DVMs already follow an RPC style for their operation, and reflection is a natural extension of this approach, it could significantly enhance and clarify the DVM specification.

A reflection enhanced DVM protocol could work as follows: 1. Discovery: Clients discover DVMs through existing NIP-89 application handlers, input schemas could also be advertised in nip-89 announcements, making the second step unnecessary. 2. Schema Request: Clients request the DVM's input schema for the specific job type they're interested in 3. Validation: Clients validate their request against the provided schema before submission 4. Operation: The job proceeds through the standard NIP-90 flow, but with clearer expectations on both sides

Parallels with Other Protocols

This approach has proven successful in other contexts. The Model Context Protocol (MCP) implements a similar lifecycle with capability negotiation during initialization, allowing any client to communicate with any server as long as they adhere to the base protocol. MCP and DVM protocols share fundamental similarities, both aim to expose and consume computational resources through a JSON-RPC-like interface, albeit with specific differences.

gRPC's reflection service similarly allows clients to discover service definitions at runtime, enabling generic tools to work with any gRPC service without prior knowledge. In the REST API world, OpenAPI/Swagger specifications document interfaces in a way that makes them discoverable and testable.

DVMs would benefit from adopting these patterns while maintaining the decentralized, permissionless nature of Nostr.

Conclusion

I am not attempting to rewrite the DVM specification; rather, explore some ideas that could help the ecosystem improve incrementally, reducing fragmentation and making the ecosystem more comprehensible. By allowing DVMs to self describe their interfaces, we could maintain the flexibility that makes Nostr powerful while providing the structure needed for interoperability.

For developers building DVM clients or libraries, this approach would simplify consumption by providing clear expectations about inputs and outputs. For DVM operators, it would establish a standard way to communicate their service's requirements without relying on external documentation.

I am currently developing DVMCP following these patterns. Of course, DVMs and MCP servers have different details; MCP includes capabilities such as tools, resources, and prompts on the server side, as well as 'roots' and 'sampling' on the client side, creating a bidirectional way to consume capabilities. In contrast, DVMs typically function similarly to MCP tools, where you call a DVM with an input and receive an output, with each job type representing a different categorization of the work performed.

Without further ado, I hope this article has provided some insight into the potential benefits of applying the reflection pattern to the DVM specification.

@ b2caa9b3:9eab0fb5

Yesterday, I faced one of the most heartbreaking and frustrating experiences of my life. Between 10:00 AM and 2:00 PM, I was held at the Taveta border, denied entry into Kenya—despite having all the necessary documents, including a valid visitor’s permit and an official invitation letter.

The Kenyan Immigration officers refused to speak with me. When I asked for clarification, I was told flatly that I would never be allowed to enter Kenya unless I obtain a work permit. No other reason was given. My attempts to explain that I simply wanted to see my child were ignored. No empathy. No flexibility. No conversation. Just rejection.

While I stood there for hours, held by officials with no explanation beyond a bureaucratic wall, I recorded the experience. I now have several hours of footage documenting what happened—a silent testimony to how a system can dehumanize and block basic rights.

And the situation doesn’t end at the border.

My child, born in Kenya, is also being denied the right to see me. Germany refuses to grant her citizenship, which means she cannot visit me either. The German embassy in Nairobi refuses to assist, stating they won’t get involved. Their silence is loud.

This is not just about paperwork. This is about a child growing up without her father. It’s about a system that chooses walls over bridges, and bureaucracy over humanity. Kenya, by refusing me entry, is keeping a father away from his child. Germany, by refusing to act under §13 StGB, is complicit in that injustice.

In the coming days, I’ll share more about my past travels and how this situation unfolded. I’ll also be releasing videos and updates on TikTok—because this story needs to be heard. Not just for me, but for every parent and child caught between borders and bureaucracies.

Stay tuned—and thank you for standing with me.

@ a39d19ec:3d88f61e

Die Debatte um Migration, Grenzsicherung und Abschiebungen wird in Deutschland meist emotional geführt. Wer fordert, dass illegale Einwanderer abgeschoben werden, sieht sich nicht selten dem Vorwurf des Rassismus ausgesetzt. Doch dieser Vorwurf ist nicht nur sachlich unbegründet, sondern verkehrt die Realität ins Gegenteil: Tatsächlich sind es gerade diejenigen, die hinter jeder Forderung nach Rechtssicherheit eine rassistische Motivation vermuten, die selbst in erster Linie nach Hautfarbe, Herkunft oder Nationalität urteilen.

Das Recht steht über Emotionen

Deutschland ist ein Rechtsstaat. Das bedeutet, dass Regeln nicht nach Bauchgefühl oder politischer Stimmungslage ausgelegt werden können, sondern auf klaren gesetzlichen Grundlagen beruhen müssen. Einer dieser Grundsätze ist in Artikel 16a des Grundgesetzes verankert. Dort heißt es:

„Auf Absatz 1 [Asylrecht] kann sich nicht berufen, wer aus einem Mitgliedstaat der Europäischen Gemeinschaften oder aus einem anderen Drittstaat einreist, in dem die Anwendung des Abkommens über die Rechtsstellung der Flüchtlinge und der Europäischen Menschenrechtskonvention sichergestellt ist.“

Das bedeutet, dass jeder, der über sichere Drittstaaten nach Deutschland einreist, keinen Anspruch auf Asyl hat. Wer dennoch bleibt, hält sich illegal im Land auf und unterliegt den geltenden Regelungen zur Rückführung. Die Forderung nach Abschiebungen ist daher nichts anderes als die Forderung nach der Einhaltung von Recht und Gesetz.

Die Umkehrung des Rassismusbegriffs

Wer einerseits behauptet, dass das deutsche Asyl- und Aufenthaltsrecht strikt durchgesetzt werden soll, und andererseits nicht nach Herkunft oder Hautfarbe unterscheidet, handelt wertneutral. Diejenigen jedoch, die in einer solchen Forderung nach Rechtsstaatlichkeit einen rassistischen Unterton sehen, projizieren ihre eigenen Denkmuster auf andere: Sie unterstellen, dass die Debatte ausschließlich entlang ethnischer, rassistischer oder nationaler Kriterien geführt wird – und genau das ist eine rassistische Denkweise.

Jemand, der illegale Einwanderung kritisiert, tut dies nicht, weil ihn die Herkunft der Menschen interessiert, sondern weil er den Rechtsstaat respektiert. Hingegen erkennt jemand, der hinter dieser Kritik Rassismus wittert, offenbar in erster Linie die „Rasse“ oder Herkunft der betreffenden Personen und reduziert sie darauf.

Finanzielle Belastung statt ideologischer Debatte

Neben der rechtlichen gibt es auch eine ökonomische Komponente. Der deutsche Wohlfahrtsstaat basiert auf einem Solidarprinzip: Die Bürger zahlen in das System ein, um sich gegenseitig in schwierigen Zeiten zu unterstützen. Dieser Wohlstand wurde über Generationen hinweg von denjenigen erarbeitet, die hier seit langem leben. Die Priorität liegt daher darauf, die vorhandenen Mittel zuerst unter denjenigen zu verteilen, die durch Steuern, Sozialabgaben und Arbeit zum Erhalt dieses Systems beitragen – nicht unter denen, die sich durch illegale Einreise und fehlende wirtschaftliche Eigenleistung in das System begeben.

Das ist keine ideologische Frage, sondern eine rein wirtschaftliche Abwägung. Ein Sozialsystem kann nur dann nachhaltig funktionieren, wenn es nicht unbegrenzt belastet wird. Würde Deutschland keine klaren Regeln zur Einwanderung und Abschiebung haben, würde dies unweigerlich zur Überlastung des Sozialstaates führen – mit negativen Konsequenzen für alle.

Sozialpatriotismus

Ein weiterer wichtiger Aspekt ist der Schutz der Arbeitsleistung jener Generationen, die Deutschland nach dem Zweiten Weltkrieg mühsam wieder aufgebaut haben. Während oft betont wird, dass die Deutschen moralisch kein Erbe aus der Zeit vor 1945 beanspruchen dürfen – außer der Verantwortung für den Holocaust –, ist es umso bedeutsamer, das neue Erbe nach 1945 zu respektieren, das auf Fleiß, Disziplin und harter Arbeit beruht. Der Wiederaufbau war eine kollektive Leistung deutscher Menschen, deren Früchte nicht bedenkenlos verteilt werden dürfen, sondern vorrangig denjenigen zugutekommen sollten, die dieses Fundament mitgeschaffen oder es über Generationen mitgetragen haben.

Rechtstaatlichkeit ist nicht verhandelbar

Wer sich für eine konsequente Abschiebepraxis ausspricht, tut dies nicht aus rassistischen Motiven, sondern aus Respekt vor der Rechtsstaatlichkeit und den wirtschaftlichen Grundlagen des Landes. Der Vorwurf des Rassismus in diesem Kontext ist daher nicht nur falsch, sondern entlarvt eine selektive Wahrnehmung nach rassistischen Merkmalen bei denjenigen, die ihn erheben.

@ 81650982:299380fa

Let us delve into Monero (XMR). Among the proponents of various altcoins, Monero arguably commands one of the most dedicated followings, perhaps second only to Ethereum. Unlike many altcoins where even investors often harbor speculative, short-term intentions, the genuine belief within the Monero community suggests an inherent appeal to the chain itself.

The primary advantage touted by Monero (and similar so-called "privacy coins") is its robust privacy protection features. The demand for anonymous payment systems, tracing its lineage back to David Chaum, predates even the inception of Bitcoin. Monero's most heavily promoted strength, relative to Bitcoin, is that its privacy features are enabled by default.

This relates to the concept of the "anonymity set." To guarantee anonymity, a user must blend into a crowd of ordinary users. The larger the group one hides within, the more difficult it becomes for an external observer to identify any specific individual. From the perspective of Monero advocates, Bitcoin's default transaction model is overly transparent, clearly revealing the flow of funds between addresses. While repeated mixing can enhance anonymity in Bitcoin, the fact that users must actively undertake such measures presents a significant hurdle. More critically, proponents argue, the very group engaging in such deliberate obfuscation is precisely the group one doesn't want to be associated with for effective anonymity. Hiding requires blending with the ordinary, not merely mixing with others who are also actively trying to hide — the latter, they contend, is akin to criminals mixing only with other criminals.

This is a valid point. For instance, there's a substantial difference between a messenger app offering end-to-end encryption for all communications by default, versus one requiring users to explicitly create a "secret chat" for encryption. While I personally believe that increased self-custody of Bitcoin in personal wallets, acquisition through direct peer-to-peer payments rather than exchange purchases, and the widespread adoption of the Lightning Network would make tracing significantly harder even without explicit mixing efforts, let us concede, for the sake of argument, that Bitcoin's base-layer anonymity might not drastically improve even in such a future scenario.

Nevertheless, Monero's long-term prospects appear considerably constrained when focusing purely on technical limitations, setting aside economic factors or incentive models for now. While discussions on economics can often be countered with "That's just your speculation," technical constraints present more objective facts and leave less room for dispute.

Monero's most fundamental problem is its lack of scalability. To briefly explain how Monero obfuscates the sender: it includes other addresses alongside the true sender's address in the 'from' field and attaches what appears to be valid signatures for all of them. With a default setting of 10 decoys (plus the real spender, making a ring size of 11), the signature size naturally becomes substantially larger than Bitcoin's. Since an observer cannot determine which of the 11 is the true sender, and these decoys are arbitrary outputs selected from the blockchain belonging to other users, anonymity is indeed enhanced. While the sender cannot generate individually valid signatures for the decoy outputs (as they don't own the private keys), the use of a ring signature mathematically proves that one member of the ring authorized the transaction, allowing it to pass network validation.

The critical issue is that this results in transaction sizes several times larger than Bitcoin's. Bitcoin already faces criticism for being relatively expensive and slow. Monero's structure imposes a burden that is multiples greater. One might question the relationship between transaction data size and transaction fees/speed. However, the perceived slowness of blockchains isn't typically due to inefficient code, but rather the strict limitations imposed on block size (or equivalent throughput constraints) to maintain decentralization. Therefore, larger transaction sizes directly translate into throughput limitations and upward pressure on fees. If someone claims Monero fees are currently lower than Bitcoin's, that is merely a consequence of its significantly lower usage. Should Monero's transaction volume reach even a fraction of Bitcoin's, its current architecture would struggle severely under the load.

To address this, Monero implemented a dynamic block size limit instead of a hardcoded one. However, this is not a comprehensive solution. If the block size increases proportionally with usage, a future where Monero achieves widespread adoption as currency — implying usage potentially hundreds, thousands, or even hundreds of thousands of times greater than today — would render the blockchain size extremely difficult to manage for ordinary node operators. Global internet traffic might be consumed by Monero transactions, or at the very least, the bandwidth and storage costs could exceed what individuals can reasonably bear.

Blockchains, by their nature, must maintain a size manageable enough for individuals to run full nodes, necessitating strict block size limits (or equivalent constraints in blockless designs). This fundamental requirement is the root cause of limited transaction speed and rising fees. Consequently, the standard approach to blockchain scaling involves Layer 2 solutions like the Lightning Network. The problem is, implementing such solutions on Monero is extremely challenging.

Layer 2 solutions, while varying in specific implementation details across different blockchains, generally rely heavily on the transparency of on-chain transactions. They typically involve sophisticated smart contracts built upon the ability to publicly verify on-chain states and events. Monero's inherent opacity, hiding crucial details of on-chain transactions, makes it exceptionally difficult for two mutually untrusting parties to reach the necessary consensus and cryptographic agreements (like establishing payment channels with verifiable state transitions and dispute mechanisms) that underpin such Layer 2 systems. The fact that Monero, despite existing for several years, still lacks a functional, widely adopted Layer 2 implementation suggests that this remains an unsolved and technically formidable challenge. While theoretical proposals exist, their real-world feasibility remains uncertain and would likely require significant breakthroughs in cryptographic protocol design.

Furthermore, Monero faces another severe scaling challenge related to its core privacy mechanism. As mentioned, decoy outputs are used to obscure the true sender. An astute observer might wonder: If a third party cannot distinguish the real spender, could the real spender potentially double-spend their funds later? Or could someone's funds become unusable simply because they were chosen as a decoy in another transaction? Naturally, Monero's developers anticipated this. The solution employed involves key images.

When an output is genuinely spent within a ring signature, a unique cryptographic identifier called a "key image" is derived from the real output and the spender's private key. This derivation is one-way (the key image cannot be used to reveal the original output or key). This key image is recorded on the blockchain. When validating a new transaction, the network checks if the submitted key image has already appeared in the history. If it exists, the transaction is rejected as a double-spend attempt. The crucial implication is that this set of used key images can never be pruned. Deleting historical key images would directly enable double-spending.

Therefore, Monero's state size — the data that full nodes must retain and check against — grows linearly and perpetually with the total number of transactions ever processed on the network.

Summary In summary, Monero faces critical technical hurdles:

Significantly Larger Transaction Sizes: The use of ring signatures for anonymity results in transaction data sizes several times larger than typical cryptocurrencies like Bitcoin.

Inherent Scalability Limitations: The large transaction size, combined with the necessity of strict block throughput limits to preserve decentralization, creates severe scalability bottlenecks regarding transaction speed and cost under significant load. Dynamic block sizes, while helpful in the short term, do not constitute a viable long-term solution for broad decentralization.

Layer 2 Implementation Difficulty: Monero's fundamental opacity makes implementing established Layer 2 scaling solutions (like payment channels) extremely difficult with current approaches. The absence of a widely adopted solution to date indicates that this remains a major unresolved challenge.

Unprunable, Linearly Growing State: The key image mechanism required to prevent double-spending mandates the perpetual storage of data proportional to the entire transaction history, unlike Bitcoin where nodes can prune historical blocks and primarily need to maintain the current UTXO set (whose size depends on usage patterns, not total history).

These technical constraints raise legitimate concerns about Monero's ability to scale effectively and achieve widespread adoption in the long term. While ongoing research may alleviate some of these issues, at present they represent formidable challenges that any privacy-focused cryptocurrency must contend with.

@ 54609048:8e22ba03

One of the greatest threats facing liberty lovers around the world today is the rise of the biomedical security state—the militarization of healthcare. COVID-19 was merely a compliance test, and sadly, most failed it dismally. But pay attention: “pandemic response,” war-gamed at elite gatherings like Davos, is steadily morphing into official health policy through backdoor mechanisms—diabolical agreements like the WHO Pandemic Treaty, which effectively transfers sovereign pandemic authority to Bill Gates via the WHO; the rollout of digital IDs; and the global push for central bank digital currencies (CBDCs).

This biomedical Leviathan requires all three pillars to be firmly in place before it can unleash a never-ending cycle of pandemics. The goal? To normalize draconian measures like those witnessed in 2020, thereby dismantling not only national sovereignty but, more dangerously, individual sovereignty. A digital ID won't merely confirm your identity—it will track your vaccination status, movements, and even your sentiments, all to determine what privileges you're allowed. Meanwhile, the CBDC will act not just as a means of transaction but as an enforcement mechanism—particularly for dissenters. This is why having an alternative like Bitcoin is not just relevant, but essential.

Vaccines are a cornerstone of this architecture—not only as instruments of control but also as tools for "redesigning" humanity. Welcome to the realm of transhumanism. The merger of man and machine through brain-computer interfaces and artificial intelligence is no longer science fiction; it's a stated goal. In this context, vaccines are not merely preventative medicine but potentially covert instruments of eugenics. This could explain the near-religious devotion to these pharmaceutical products—despite their increasingly controversial outcomes and questionable safety record—especially when mandates enter the equation.

The first piece of property any individual owns upon birth is their body. And yet, this sacred ownership is violated at birth when governments mandate certain injections—often administered without informed parental consent. I've often wondered: Why, despite mounting evidence to the contrary, is vaccine efficacy treated as “settled science”? Why is it taboo to question vaccines or hold their manufacturers accountable for harm, even as we’re expected to believe—without scrutiny—that they are “safe and effective”? We’re told our refusal to comply endangers everyone else who took a product supposedly designed to protect them. Strange, isn’t it? If it’s so effective, why must everyone take it simultaneously?

If you're wondering where this seemingly off-the-cuff rant is headed, here's the point: when the state mandates vaccines, it violates your property rights over your own body. It’s a direct claim of ownership over you, dressed up in moral language like “we're all in this together.” You're guilt-tripped into compliance under the pretense of saving “grandma.” But the truth is, if your rights can be suspended for the collective, they were never yours to begin with.

The biomedical security state will manufacture a permanent state of emergency under the guise of “pandemic preparedness.” You’ll be expected—required, even—to inject yourself with the latest mRNA-based bioweapon, all in the name of public health. Some will die. Others will become incapacitated—zombies or vegetables. The altar of compliance will be merciless towards those that bow before it.

Public health agencies like the CDC, WHO, and NIH are on track to become as powerful as central banks. In fact, they may soon act as arms of monetary policy enforcement. Don’t believe it? Look into what was happening in the repo markets in September 2019—just months before the global shutdown. While you're at it, investigate how many elderly pensioners quietly dropped dead like flies between 2021 and 2023, either from the virus or the vaccine. I’ll let the numbers speak for themselves.

These agencies are becoming the new face of the war machine. Vaccines will be marketed as shields against biological threats—“benevolent” weapons to protect us from invisible enemies. And if history is any guide, the next “9/11-style” event will be biological in nature.

The lunatics running the asylum will seize any such crisis to strip away more of your freedoms while simultaneously redesigning the global economy—consolidating even more power in their hands. For a blueprint of this ambition, look no further than Klaus Schwab’s COVID-19: The Great Reset.

The only antidote is a decentralized parallel system of medicine—one that stands entirely outside the Big Pharma cartel. This will require not only a network of courageous healthcare providers but also a new generation of researchers willing to ask uncomfortable questions and challenge sacred cows in the pursuit of truth. Add independent scientific journals to the mix, and we can finally dismantle the machinery that suppresses unprofitable—but potentially life-saving—treatments.

In my view, none of this is viable at scale without decentralized money. Enter Bitcoin. It’s not a panacea, but it’s a crucial tool for realigning incentives. Bitcoin renders CBDCs dead on arrival and undermines the foundation of any future social credit system—where vaccine compliance will be its crown jewel.

The biomedical state is not coming—it’s already here, creeping into every corner of our lives. It will be the scepter of a new technocratic tyranny. So beware the white coats who worship the state. They are not here to heal—they are here to rule.

A more polished series of articles on this topic is forthcoming. Stay tuned.

@ 8f69ac99:4f92f5fd

O Partido LIVRE entra nas eleições legislativas de 2025 com um programa visionário, abrangente—e profundamente dependente da expansão da autoridade estatal. Apresentado como um plano progressista para uma sociedade mais verde e justa, o documento descreve centenas de propostas políticas que reconfiguram quase todos os aspectos da vida económica, social e institucional. Mas, por trás da retórica inclusiva, surge um modelo que levanta questões significativas sobre a viabilidade, a liberdade pessoal e os limites do planeamento centralizado.

---

Da Redistribuição para a Dependência

No coração do programa da LIVRE está a promessa de uma redistribuição radical. São propostas taxas sobre a riqueza, impostos sobre heranças e sobretaxas corporativas para financiar uma “herança social” para todos os jovens adultos, eliminar a pobreza e expandir dramaticamente os serviços públicos. Embora a intenção seja a justiça social, esta visão depende de mecanismos pesados de realocação de cima para baixo.

O que falta é uma reflexão sobre como a riqueza é criada, não apenas como deve ser redistribuída. Ao focar tanto na tributação e nas iniciativas lideradas pelo Estado, o programa subestima o papel do empreendedorismo, da inovação privada e da troca voluntária na criação do valor que procura redistribuir.

---

O Estado como Empregador, Banqueiro, Construtor e Guardião

O plano prevê um papel vastamente expandido para o sector público: não apenas na saúde, educação e infraestruturas, mas também nos sectores bancário, habitação, transportes e até nos meios de comunicação social. Serviços essenciais como água, electricidade, radiodifusão pública e banca deverão ser considerados “bens públicos”—protegendo-os efectivamente da privatização.

Embora esta abordagem possa agradar aos desconfiados das dinâmicas de mercado, ela também consolida o poder num único actor institucional. Historicamente, tal centralização tem levado a ineficiências, politização e a um papel reduzido para a sociedade civil e a autonomia local. O modelo do LIVRE deixa pouco espaço para a descentralização, associações voluntárias ou alternativas do sector privado—mesmo em áreas onde poderiam servir o público de forma mais eficaz.

---

Reescrever o Trabalho e o Tempo de Cima para Baixo

O LIVRE propõe reconfigurar o mercado de trabalho, impondo uma semana de trabalho de 30 horas, alargamento das licenças pagas e definindo rácio máximo de salários entre executivos e empregados. Estes podem parecer promissoras, mas tais normas rígidas podem erodir a flexibilidade, especialmente para pequenas empresas ou trabalhadores independentes. A promessa de igualdade de resultado vem à custa da autonomia, da produtividade e das preferências diversas dos indivíduos na força de trabalho.

---

Uma Visão de Inclusão—Com um Preço Institucional

O programa investe fortemente na inclusividade—desde os direitos das pessoas LGBTQIA+ até a justiça racial, desde o acesso a pessoas com deficiência até os cuidados para idosos. Estes objectivos são louváveis. Mas, em vez de fomentar a valorização de baixo para cima, a estratégia recorre a regulação, quotas e programas geridos pelo Estado. Ao fazê-lo, trata a inclusão como algo a ser legislado em vez de vivido, correndo o risco de fadiga social e sobrecarga burocrática.

---

A Europa, Mas Apenas Nos Termos do LIVRE

O LIVRE apoia a integração na UE—desde que a própria União Europeia seja reformada com base nas suas próprias prioridades sociais e ambientais. Embora isso posicione o partido como europeísta, também sugere uma lealdade condicional, que pode levar a fricções se não for possível alcançar consenso. Faltam reconhecimentos sobre os limites da alavancagem nacional em acordos internacionais.

---

Conclusão: Grandes Ideias, Grande Estado

A plataforma eleitoral do LIVRE é ousada, detalhada e profundamente idealista. Mas repousa sobre uma visão de sociedade onde as soluções fluem do centro, a riqueza é redistribuída antes de ser criada e a iniciativa pessoal é subordinada a planos colectivos. Não propõe apenas uma nova economia—mas um novo contrato social, mediado quase totalmente pelas instituições do Estado.

Para os eleitores que valorizam a associação voluntária, a governação local, a liberdade empreendedora e a intervenção limitada na vida privada, este programa oferece muito para reflectir—se não muito para abraçar.

---

Photo by Claudio Schwarz on Unsplash

@ 3589b793:ad53847e

※本記事は別サービスで2022年5月22日に公開した記事の移植です。

Happy 🍕 Day's Present

まだ邦訳版が出版されていませんがこれまでのシリーズと同じくGitHubにソースコードが公開されています。なんと、現在のライセンスでは個人使用限定なら翻訳や製本が可能です。Macで、翻訳にはPDFをインプットにできるDeepLを用いた環境で、インスタントに製本してKindleなどで読めるようにする方法をまとめました。

手順の概要

1. Ruby環境を用意する
2. PDF作成ツールをセットアップする
3. GitHubのリポジトリを自分のPCにクローンする
4. asciidocをPDFに変換する
5. DeepLを節約するためにPDFを結合する
6. DeepLで翻訳ファイルを作る
7. 一冊に製本する

この手法の強み・弱み

翻訳だけならPDFを挟まなくてもGithubなどでプレビューできるコンパイル後のドキュメントの文章をコピーしてDeepLのWebツールにペーストすればよいですが、原著のペーパーブックで438ページある大容量です。熟練のコピペ職人でも年貢を納めて後進（機械やソフトウェア）に道を譲る刻ではないでしょうか？ただし、Pros/Consがあります。

Pros

• 一冊の本になるので毎度のコピペ作業がいらない
• Pizzaを食べながらタブレットやKindleで読める
• 図や表が欠落しない（プロトコルの手順を追った解説が多いため最大の動機でした）
• 2022/6/16追記: DeepLの拡張機能がアップデートされウェブページの丸ごと翻訳が可能になりました。よってウェブ上のgithubの図表付きページをそのまま翻訳できます。

Cons

• Money is power（大容量のためDeepLの有料契約が必要）
• ページを跨いだ文章が統合されずに不自然な翻訳になる（仕様です）
• ~~翻訳できない章が一つある（解決方法がないか調査中です。DeepLさんもっとエラーメッセージ出してくれ。Help me）~~ DeepLサポートに投げたら翻訳できるようになりました。

詳細ステップ

0.Ruby環境を用意する

asciidoctorも新しく入れるなら最新のビルドで良いでしょう。

1.PDF作成ツールをセットアップする

$ gem install asciidoctor asciidoctor-pdf $ brew install gs

2.GitHubのリポジトリを自分のPCにクローンする

どこかの作業ディレクトリで以下を実行する $ git clone git@github.com:lnbook/lnbook.git $ cd lnbook

3.asciidocをPDFに変換する

ワイルドカードを用いて本文を根こそぎPDF化します。 $ asciidoctor-pdf 0*.asciidoc 1*.asciidoc

いろいろ解析の警告が出ますが、ソースのasciidocを弄んでいくなりawsomeライブラリを導入すれば解消できるはずです。しかし如何せん量が多いので心が折れます。いったん無視して"Done is better than perfect"精神で最後までやり切りましょう。そのままGO！

また、お好みに合わせて、htmlで用意されている装丁用の部品も準備しましょう。私は表紙のcover.htmlをピックしました。ソースがhtmlなのでasciidoctorを通さず普通にPDFへ変換します。https://qiita.com/chenglin/items/9c4ed0dd626234b71a2c

4.DeepLを節約するためにPDFを結合する

DeepLでは課金プラン毎に翻訳可能なファイル数が設定されている上に、一本あたりの最大ファイルサイズが10MBです。また、翻訳エラーになる章が含まれていると丸ごとコケます。そのためPDCAサイクルを回し、最適なファイル数を手探りで見つけます。以下が今回導出した解となります。

$ gs -q -dNOPAUSE -dBATCH -sDEVICE=pdfwrite -sOutputFile=output_1.pdf 01_introduction.pdf 02_getting_started.pdf 03_how_ln_works.pdf 04_node_client.pdf 05_node_operations.pdf $gs -q -dNOPAUSE -dBATCH -sDEVICE=pdfwrite -sOutputFile=output_2_1.pdf 06_lightning_architecture.pdf 07_payment_channels.pdf 08_routing_htlcs.pdf $gs -q -dNOPAUSE -dBATCH -sDEVICE=pdfwrite -sOutputFile=output_2_2.pdf 09_channel_operation.pdf 10_onion_routing.asciidoc$ gs -q -dNOPAUSE -dBATCH -sDEVICE=pdfwrite -sOutputFile=output_3.pdf 11_gossip_channel_graph.pdf 12_path_finding.pdf 13_wire_protocol.pdf 14_encrypted_transport.pdf 15_payment_requests.pdf 16_security_privacy_ln.pdf 17_conclusion.pdf

5. DeepLで翻訳ファイルを作る

PDFファイルを真心を込めた手作業で一つ一つDeepLにアップロードしていき翻訳ファイルを作ります。ファイル名はデフォルトの[originalName]（日本語）.pdfのままにしています。

6. 一冊に製本する

表紙 + 本文で作成する例です。

$ gs -q -dNOPAUSE -dBATCH -sDEVICE=pdfwrite -sOutputFile=mastering_ln_jp.pdf cover.pdf "output_1 (日本語).pdf" "output_2_1 (日本語).pdf" "output_2_2 (日本語).pdf" "output_3 (日本語).pdf"

コングラチュレーションズ🎉

あなたは『Mastering the Lightning Network』の日本語版を手に入れた！個人使用に限り、あとは煮るなり焼くなりEPUBなりkindleへ送信するなり好き放題だ。

@ 5d4b6c8d:8a1c1ee3

I was a bit more distracted than normal this month, but ~econ kept humming along.

• Posts: 228 (7th)
• Comments: 1459 (5th)
• Stacking: 128k (4th)
• Revenue: 74k (4th)

We're holding pretty steady, but haven't gotten back to our highs from last year.

With revenue down slightly, I'll move the post fee back towards the previous local max and conclude the posting fee optimization process for now. Going forward the posting fee will be set at 84 sats (until I decide to start messing with it again).

Next month, I'll start the comment fee optimization process.

We're still on pace for a profitable year and having a nice sized fund to pay out the end-of-year awards.

Thanks everyone for supporting this community!

Let me know if you have any suggestions for how to improve the territory.

originally posted at https://stacker.news/items/967545

@ 1c19eb1a:e22fb0bc

After my first major review of Primal on Android, we're going to go a very different direction for this next review. Primal is your standard "Twitter clone" type of kind 1 note client, now branching into long-form. They also have a team of developers working on making it one of the best clients to fill that use-case. By contrast, this review will not be focusing on any client at all. Not even an "other stuff" client.

Instead, we will be reviewing a very useful tool created and maintained by nostr:npub1w4uswmv6lu9yel005l3qgheysmr7tk9uvwluddznju3nuxalevvs2d0jr5 called #Amber. For those unfamiliar with Amber, it is an #Android application dedicated to managing your signing keys, and allowing you to log into various #Nostr applications without having to paste in your private key, better known as your #nsec. It is not recommended to paste your nsec into various applications because they each represent another means by which it could be compromised, and anyone who has your nsec can post as you. On Nostr, your #npub is your identity, and your signature using your private key is considered absolute proof that any given note, reaction, follow update, or profile change was authorized by the rightful owner of that identity.

It happens less often these days, but early on, when the only way to try out a new client was by inputting your nsec, users had their nsec compromised from time to time, or they would suspect that their key may have been compromised. When this occurs, there is no way to recover your account, or set a new private key, deprecating the previous one. The only thing you can do is start over from scratch, letting everyone know that your key has been compromised and to follow you on your new npub.

If you use Amber to log into other Nostr apps, you significantly reduce the likelihood that your private key will be compromised, because only one application has access to it, and all other applications reach out to Amber to sign any events. This isn't quite as secure as storing your private key on a separate device that isn't connected to the internet whatsoever, like many of us have grown accustomed to with securing our #Bitcoin, but then again, an online persona isn't nearly as important to secure for most of us as our entire life savings.

Amber is the first application of its kind for managing your Nostr keys on a mobile device. nostr:npub1w4uswmv6lu9yel005l3qgheysmr7tk9uvwluddznju3nuxalevvs2d0jr5 didn't merely develop the application, but literally created the specification for accomplishing external signing on Android which can be found in NIP-55. Unfortunately, Amber is only available for Android. A signer application for iOS is in the works from nostr:npub1yaul8k059377u9lsu67de7y637w4jtgeuwcmh5n7788l6xnlnrgs3tvjmf, but is not ready for use at this time. There is also a new mobile signer app for Android and iOS called Nowser, but I have not yet had a chance to try this app out. From a cursory look at the Android version, it is indeed in the very early stages of development and cannot be compared with Amber.

This review of Amber is current as of version 3.2.5.

Overall Impression

Score: 4.7 / 5 (Updated 4/21/2025)

I cannot speak highly enough about Amber as a tool that every Nostr user on Android should start using if they are not already. When the day comes that we have more options for well-developed signer apps on mobile, my opinion may very well change, but until then Amber is what we have available to us. Even so, it is an incredibly well thought-out and reliable tool for securing your nsec.

Despite being the only well-established Android signer available for Android, Amber can be compared with other external signing methods available on other platforms. Even with more competition in this arena, though, Amber still holds up incredibly well. If you are signing into web applications on a desktop, I still would recommend using a browser extension like #Alby or #Nos2x, as the experience is usually faster, more seamless, and far more web apps support this signing method (NIP-07) than currently support the two methods employed by Amber. Nevertheless that gap is definitely narrowing.

A running list I created of applications that support login and signing with Amber can be found here: Nostr Clients with External Signer Support

I have run into relatively few bugs in my extensive use of Amber for all of my mobile signing needs. Occasionally the application crashes when trying to send it a signing request from a couple of applications, but I would not be surprised if this is no fault of Amber at all, and rather the fault of those specific apps, since it works flawlessly with the vast majority of apps that support either NIP-55 or NIP-46 login.

I also believe that mobile is the ideal platform to use for this type of application. First, because most people use Nostr clients on their phone more than on a desktop. There are, of course, exceptions to that, but in general we spend more time on our phones when interacting online. New users are also more likely to be introduced to Nostr by a friend having them download a Nostr client on their phone than on a PC, and that can be a prime opportunity to introduce the new user to protecting their private key. Finally, I agree with the following assessment from nostr:npub1jlrs53pkdfjnts29kveljul2sm0actt6n8dxrrzqcersttvcuv3qdjynqn.

nostr:nevent1qqsw0r6gzn05xg67h5q2xkplwsuzedjxw9lf7ntrxjl8ajm350fcyugprfmhxue69uhhyetvv9ujumn0wd68yurvv438xtnrdaksyg9hyaxj3clfswlhyrd5kjsj5v04clhjvgeq6pwztmysfzdvn93gev7awu9v

The one downside to Amber is that it will be quite foreign for new users. That is partially unavoidable with Nostr, since folks are not accustomed to public/private key cryptography in general, let alone using a private key to log into websites or social media apps. However, the initial signup process is a bit cumbersome if Amber is being used as the means of initially generating a key pair. I think some of this could be foregone at start-up in favor of streamlining onboarding, and then encourage the user to back-up their private key at a later time.

Features

Amber has some features that may surprise you, outside of just storing your private key and signing requests from your favorite Nostr clients. It is a full key management application, supporting multiple accounts, various backup methods, and even the ability to authorize other users to access a Nostr profile you control.

Android Signing

This is the signing method where Amber really shines in both speed and ease of use. Any Android application that supports this standard, and even some progressive web-apps that can be installed to your Android's home-screen, can very quickly and seamlessly connect with Amber to authorize anything that you need signed with your nsec. All you have to do is select "Login with Amber" in clients like #Amethyst or #0xChat and the app will reach out to Amber for all signing requests from there on out. If you had previously signed into the app with your nsec, you will first need to log out, then choose the option to use Amber when you log back in.

This is a massive deal, because everything you do on Nostr requires a signature from your private key. Log in? Needs a signature. Post a "GM" note? Needs a signature. Follow someone who zapped your note? Needs a signature. Zap them back? You guessed it; needs a signature. When you paste your private key into an application, it will automatically sign a lot of these actions without you ever being asked for approval, but you will quickly realize just how many things the client is doing on your behalf when Amber is asking you to approve them each time.

Now, this can also get quite annoying after a while. I recommend using the setting that allows Amber to automatically sign for basic functions, which will cut down on some of the authorization spam. Once you have been asked to authorize the same type of action a few times, you can also toggle the option to automatically authorize that action in the future. Don't worry, though, you have full control to require Amber to ask you for permission again if you want to be alerted each time, and this toggle is specific to each application, so it's not a blanket approval for all Nostr clients you connect with.

This method of signing is just as fast as signing via browser extension on web clients, which users may be more accustomed to. Everything is happening locally on the device, so it can be very snappy and secure.

Nostr Connect/Bunker Signing

This next method of signing has a bit of a delay, because it is using a Nostr relay to send encrypted information back and forth between the app the user is interacting with and Amber to obtain signatures remotely. It isn't a significant delay most of the time, but it is just enough to be noticeable.

Also, unlike the previous signing method that would automatically switch to Amber as the active application when a signing request is sent, this method only sends you a notification that you must be watching for. This can lead to situations where you are wondering why something isn't working in a client you signed into remotely, because it is waiting on you to authorize the action and you didn't notice the notification from Amber. As you use the application, you get used to the need to check for such authorization requests from time to time, or when something isn't working as expected.

By default, Amber will use relay.nsec.app to communicate with whichever Nostr app you are connecting to. You can set a different relay for this purpose, if you like, though not just any relay will support the event kinds that Amber uses for remote signing. You can even run your own relay just for your own signing purposes. In fact, the creator of Amber has a relay application you can run on your phone, called Citrine, that can be used for signing with any web app you are using locally on your phone. This is definitely more of an advanced option, but it is there for you if you want it. For most users, sticking with relay.nsec.app will be just fine, especially since the contents of the events sent back and forth for signing are all encrypted.

Something many users may not realize is that this remote signing feature allows for issuing signing permissions to team members. For instance, if anyone ever joined me in writing reviews, I could issue them a connection string from Amber, and limit their permissions to just posting long-form draft events. Anything else they tried to do would require my explicit approval each time. Moreover, I could revoke those permissions if I ever felt they were being abused, without the need to start over with a whole new npub. Of course, this requires that your phone is online whenever a team member is trying to sign using the connection string you issued, and it requires you pay attention to your notifications so you can approve or reject requests you have not set to auto-approve. However, this is probably only useful for small teams, and larger businesses will want to find a more robust solution for managing access to their npub, such as Keycast from nostr:npub1zuuajd7u3sx8xu92yav9jwxpr839cs0kc3q6t56vd5u9q033xmhsk6c2uc.

The method for establishing a connection between Amber and a Nostr app for remote signing can vary for each app. Most, at minimum, will support obtaining a connection string from Amber that starts with "bunker://" and pasting it in at the time of login. Then you just need to approve the connection request from Amber and the client will log you in and send any subsequent signing requests to Amber using the same connection string.

Some clients will also offer the option to scan a QR code to connect the client to Amber. This is quite convenient, but just remember that this also means the client is setting which relay will be used for communication between the two. Clients with this option will also have a connection string you can copy and paste into Amber to achieve the same purpose. For instance, you may need this option if you are trying to connect to an app on your phone and therefore can't scan the QR code using Amber on the same phone.

Multiple Accounts

Amber does not lock you into using it with only a single set of keys. You can add all of your Nostr "accounts" to Amber and use it for signing events for each independently. Of course, Nostr doesn't actually have "accounts" in the traditional sense. Your identity is simply your key-pair, and Amber stores and accesses each private key as needed.

When first signing in using native Android signing as described above, Amber will default to whichever account was most recently selected, but you can switch to the account that is needed before approving the request. After initial login, Amber will automatically detect the account that the signing request is for.

Key Backup & Restore

Amber allows multiple ways to back up your private key. As most users would expect, you can get your standard nsec and copy/paste it to a password manager, but you can also obtain your private key as a list of mnemonic seed words, an encrypted version of your key called an ncryptsec, or even a QR code of your nsec or ncryptsec.

Additionally, in order to gain access to this information, Amber requires you to enter your device's PIN or use biometric authentication. This isn't cold-storage level protection for your private key by any means, especially since your phone is an internet connected device and does not store your key within a secure element, but it is about as secure as you can ask for while having your key accessible for signing Nostr events.

Tor Support

While Amber does not have Tor support within the app itself, it does support connecting to Tor through Orbot. This would be used with remote signing so that Amber would not connect directly over clearnet to the relay used for communication with the Nostr app requesting the signature. Instead, Amber would connect through Tor, so the relay would not see your IP address. This means you can utilize the remote signing option without compromising your anonymity.

Additional Security

Amber allows the user the option to require either biometric or PIN authentication before approving signing requests. This can provide that extra bit of assurance that no one will be able to sign events using your private key if they happen to gain access to your phone. The PIN you set in Amber is also independent from the PIN to unlock your device, allowing for separation of access.

Can My Grandma Use It?

Score: 4.6 / 5 (Updated 4/21/2025)

At the end of the day, Amber is a tool for those who have some concept of the importance of protecting their private key by not pasting it into every Nostr client that comes along. This concept in itself is not terribly approachable to an average person. They are used to just plugging their password into every service they use, and even worse, they usually have the same password for everything so they can more readily remember it. The idea that they should never enter their "Nostr password" into any Nostr application would never occur to them unless someone first explained how cryptography works related to public/private key pairs.

That said, I think there can be some improvements made to how users are introduced to these concepts, and that a signer application like Amber might be ideal for the job. Considering Amber as a new user's first touch-point with Nostr, I think it holds up well, but could be somewhat streamlined.

Upon opening the app, the user is prompted to either use their existing private key or "Create a new Nostr account." This is straightforward enough. "Account" is not a technically correct term with Nostr, but it is a term that new users would be familiar with and understand the basic concept.

The next screen announces that the account is ready, and presents the user with their public key, explaining that it is "a sort of username" that will allow others to find them on Nostr. While it is good to explain this to the user, it is unnecessary information at this point. This screen also prompts the user to set a nickname and set a password to encrypt their private key. Since the backup options also allow the user to set this password, I think this step could be pushed to a later time. This screen would better serve the new user if it simply prompted them to set a nickname and short bio that could be saved to a few default relays.

Of course, Amber is currently prompting for a password to be set up-front because the next screen requires the new user to download a "backup kit" in order to continue. While I do believe it is a good idea to encourage the creation of a backup, it is not crucial to do so immediately upon creation of a new npub that has nothing at stake if the private key is lost. This is something the UI could remind the user to do at a later time, reducing the friction of profile creation, and expediting getting them into the action.

Outside of these minor onboarding friction points, I think Amber does a great job of explaining to the user the purpose of each of its features, all within the app and without any need to reference external documentation. As long as the user understands the basic concept that their private key is being stored by Amber in order to sign requests from other Nostr apps, so they don't have to be given the private key, Amber is very good about explaining the rest without getting too far into the technical weeds.

The most glaring usability issue with Amber is that it isn't available in the Play Store. Average users expect to be able to find applications they can trust in their mobile device's default app store. There is a valid argument to be made that they are incorrect in this assumption, but that doesn't change the fact that this is the assumption most people make. They believe that applications in the Play Store are "safe" and that anything they can't install through the Play Store is suspect. The prompts that the Android operating system requires the user to approve when installing "unknown apps" certainly doesn't help with this impression.

Now, I absolutely love the Zapstore from nostr:npub1wf4pufsucer5va8g9p0rj5dnhvfeh6d8w0g6eayaep5dhps6rsgs43dgh9, but it doesn't do much to alleviate this issue. Users will still need to be convinced that it is safe to install the Zapstore from the GitHub repo, and then install Amber from there. Furthermore, this adds yet another step to the onboarding process.

Instead of:

• Install Amber
• Set up your keys
• Install the client you want to use
• Log in with Amber

The process becomes:

• Go to the Zapstore GitHub and download the latest version from the releases page.
• Install the APK you downloaded, allowing any prompt to install unknown apps.
• Open Zapstore and install Amber, allowing any prompt to install unknown apps again.
• Open Amber and set up your keys.
• Install the client you want to use
• Log in with Amber

An application as important as Amber for protecting users' private keys should be as readily available to the new user as possible. New users are the ones most prone to making mistakes that could compromise their private keys. Amber should be available to them in the Play Store.

UPDATE: As of version 3.2.8 released on 4/21/2025, the onboarding flow for Amber has been greatly improved! Now, when selecting to set up a new "account" the user is informed on the very next screen, "Your Nostr account is ready!" and given their public key/npub. The only field the user must fill in is their "nickname"/display name and hit "Continue."

From there the user is asked if they want Amber to automatically approve basic actions, or manually approve each app, and then they are shown a new Applications screen, with a prompt to create a backup of their account. This prompt persists until the user has done so.

As you can see, the user is also encouraged to find applications that can be used with Amber with links to nostrapps.com and the Zapstore.

Thanks to these updates, Amber is now the smoothest and most user-friendly onboarding experience I have seen for Nostr to date. Sure, it doesn't have anything for setting up a profile picture or lightning address, but that is better done in a client like Amethyst or YakiHonne, anyway. Just tap "create," type in a handle to call yourself, and you're done!

How do UI Look?

Score: 4.5 / 5

Amber's UI can be described as clean but utilitarian. But then, Amber is a tool, so this is somewhat expected. It is not an app you will be spending a lot of time in, so the UI just needs to be serviceable. I would say it accomplishes this and then some. UI elements are generally easy to understand what they do, and page headings fill in the gaps where that is not the case.

I am not the biggest fan of the color-scheme, particularly in light-mode, but it is not bad in dark-mode at all, and Amber follows whatever theme you have set for your device in that respect. Additionally, the color choice does make sense given the application's name.

It must also be taken into consideration that Amber is almost entirely the product of a single developer's work. He has done a great job producing an app that is not only useful, but pleasant to interact with. The same cannot be said for most utility apps I have previously used, with interfaces that clearly made good design the lowest priority. While Amber's UI may not be the most beautiful Nostr app I have seen, design was clearly not an afterthought, either, and it is appreciated.

Relay Management

Score: 4.9 / 5

Even though Amber is not a Nostr client, where users can browse notes from their favorite npubs, it still relies heavily on relays for some of its features. Primarily, it uses relays for communicating with other Nostr apps for remote signing requests. However, it also uses relays to fetch profile data, so that each private key you add to Amber will automatically load your chosen username and profile picture.

In the relay settings, users can choose which relays are being used to fetch profile data, and which relays will be used by default when creating new remote signing connection strings.

The user can also see which relays are currently connected to Amber and even look at the information that has been passed back and forth on each of those active relays. This information about actively connected relays is not only available within the application, but also in the notification that Amber has to keep in your device's notification tray in order to continue to operate in the background while you are using other apps.

Optionality is the name of the game when it comes to how Amber handles relay selection. The user can just stick with the default signing relay, use their own relay as the default, or even use a different relay for each Nostr application that they connect to for remote signing. Amber gives the user an incredible amount of flexibility in this regard.

In addition to all of this, because not all relays accept the event types needed for remote signing, when you add a relay address to Amber, it automatically tests that relay to see if it will work. This alone can be a massive time saver, so users aren't trying to use relays that don't support remote signing and wondering why they can't log into noStrudel with the connection string they got from Amber.

The only way I could see relay management being improved would be some means of giving the user relay recommendations, in case they want to use a relay other than relay.nsec.app, but they aren't sure which other relays will accept remote signing events. That said, most users who want to use a different relay for signing remote events will likely be using their own, in which case recommendations aren't needed.

Current Users' Questions

The AskNostr hashtag can be a good indication of the pain points that other users are currently having with any Nostr application. Here are some of the most common questions submitted about Amber in the last two months.

nostr:nevent1qqsfrdr68fafgcvl8dgnhm9hxpsjxuks78afxhu8yewhtyf3d7mkg9gpzemhxue69uhhyetvv9ujumn0wd68ytnzv9hxgq3qkgh77xxt7hhtt4u528hecnx69rhagla8jj3tclgyf9wvkxa6dc0sxp0e6m

This is a good example of Amber working correctly, but the app the user is trying to log into not working. In my experience with #Olas in particular, it sometimes allows remote signer login, and sometimes doesn't. Amber will receive the signing request and I will approve it, but Olas remains on the login screen.

If Amber is receiving the signing requests, and you are approving them, the fault is likely with the application you are trying to log into.

That's it. That's all the repeated questions I could find. Oh, there were a few one-off questions where relay.nsec.app wouldn't connect, or where the user's out-of-date web browser was the issue. Outside of that, though, there were no common questions about how to use Amber, and that is a testament to Amber's ease of use all on its own.

Wrap Up

If you are on Android and you are not already using Amber to protect your nsec, please do yourself a favor and get it installed. It's not at all complicated to set up, and it will make trying out all the latest Nostr clients a safe and pleasant experience.

If you are a client developer and you have not added support for NIP-55 or NIP-46, do your users the courtesy of respecting the sanctity of their private keys. Even developers who have no intention of compromising their users' keys can inadvertently do so. Make that eventuality impossible by adding support for NIP-55 and NIP-46 signing.

Finally, I apologize for the extended time it took me to get this review finished. The time I have available is scarce, Nostr is distracting, and nostr:npub1w4uswmv6lu9yel005l3qgheysmr7tk9uvwluddznju3nuxalevvs2d0jr5 kept improving Amber even as I was putting it through its paces over the last two months. Keep shipping, my friend! You have made one of the most useful tools we have seen for Nostr to date!

Now... What should I review next?

@ e4950c93:1b99eccd

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• Elasthanne
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---

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@ 8f69ac99:4f92f5fd

O programa eleitoral do CHEGA para 2025 é ousado. Apresenta uma crítica abrangente aos últimos cinco decénios de governação em Portugal e oferece um ambicioso plano para o renascimento nacional—baseado em disciplina, tradição e autoridade estatal. Enquadrado como uma missão de resgate moral e institucional, o programa está repleto de propostas para reforçar a identidade nacional, reestruturar a educação, restaurar a lei e a ordem, e promover o renascimento demográfico.

No entanto, por toda a sua determinação, o programa do CHEGA levanta questões importantes: Qual é o custo de restaurar a ordem através de uma autoridade moral centralizada? Como um projeto cultural centrado no Estado se alinha com a liberdade individual? E pode surgir um verdadeiro renascimento ao impor uniformidade de cima para baixo?

---

Um Estado para a Família—Mas a Que Nível de Controlo?

O programa do CHEGA está fundamentado numa visão centrada na família: alívio fiscal, apoio à habitação, aposentação antecipada para avós e incentivos pró-natalistas rigorosos. A defesa do crescimento da população nativa é claramente priorizada em relação à imigração.

Mas, enquanto a defesa da autonomia familiar está em primeiro plano, a solução oferecida é a engenharia estatal da vida pessoal. A política fiscal, as escolhas reprodutivas e até os currículos escolares serão moldados por uma visão cultural e moral específica. Há pouco espaço para o pluralismo ou alternativas privadas—apenas um modelo de família, identidade e moralidade é reconhecido como legítimo.

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Mérito, Sim—Mas Sempre Gerido de Cima

A reforma da educação do CHEGA propõe um retorno à meritocracia e à ordem: reintrodução de exames, aumento da autoridade dos professores e redução da burocracia. Estes são objetivos defensáveis. No entanto, a implementação pressupõe um filtro moral centralizado: banir certos temas (por exemplo, a teoria de género), tornar o conteúdo ideológico sujeito a veto parental e redesenhar a política educacional para excluir o que o partido considera como influências “woke” ou “esquerdistas”.

O risco é que as escolas se tornem campos de batalha pelo controlo cultural, em vez de instituições de pensamento independente. Uma verdadeira reforma educacional deve expandir a liberdade de escolha, e não substituir uma ortodoxia ideológica por outra.

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Reforma da Justiça ou Deriva Autoritária?

O CHEGA defende uma postura firme contra o crime e a corrupção. Os apelos por julgamentos mais rápidos, penalidades mais severas e melhores condições para os profissionais da justiça reflectem frustrações legítimas do público. No entanto, o programa tende fortemente para a justiça retributiva, com propostas como sentenças de prisão perpétua e ampliação dos poderes de policiamento estatal.

Ausente nessa abordagem está qualquer menção a verificações e contrapesos sistémicos, salvaguardas de independência judicial, ou alternativas de justiça restaurativa. Sem esses mecanismos, um sistema de justiça focado exclusivamente no castigo corre o risco de se tornar um instrumento bruto de poder estatal.

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Soberania Cultural vs. Autonomia Individual

A mensagem nacionalista do CHEGA é consistente: proteger a identidade portuguesa, as tradições e o perfil demográfico. O multiculturalismo e a imigração são apresentados não como desafios a serem geridos, mas como ameaças a serem resistidas. As políticas são estruturadas em torno da conformidade cultural—imigração apenas se culturalmente alinhada, escolaridade apenas se ideologicamente “limpa” e o serviço nacional reestruturado num ritual de lealdade.

No entanto, a liberdade de consciência, expressão e associação—fundamentos da sociedade democrática—são difíceis de reconciliar com uma uniformidade cultural imposta. O que começa como protecção pode rapidamente transformar-se em proibição.

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O Custo Oculto da Virtude Liderada pelo Estado

O programa do CHEGA fala a linguagem da ordem, moralidade e restauração. Mas seu mecanismo é o Estado—e não um Estado minimalista. Desde a definição de conteúdo educacional até a orientação da formação familiar, o programa propõe um nível de intervenção que deixa pouco espaço para a iniciativa individual ou alternativas voluntárias.

Ao tentar corrigir as falhas de um sistema inchado e ineficiente, o CHEGA corre o risco de substituí-lo por um sistema rígido e moralizante—um que pode restaurar a hierarquia, mas à custa da flexibilidade e da soberania pessoal.

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Conclusão: O Renascimento Deve Vir com Moderação

O programa do CHEGA para 2025 capta frustrações legítimas: decadência institucional, deslocalização cultural e estagnação económica. Mas a cura—um Estado centralizado e ideologicamente rígido—provavelmente não servirá os cidadãos. O verdadeiro renascimento exige menos dependência do poder político, e não mais.

Para eleitores que acreditam num governo limitado, descentralização e autonomia individual, a visão do CHEGA pode parecer mais um apelo pelo controlo do que um manifesto pela liberdade.

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Photo by Claudio Schwarz on Unsplash

@ 4ba8e86d:89d32de4

SISTEMA OPERACIONAL MÓVEIS

GrapheneOS : https://njump.me/nevent1qqs8t76evdgrg4qegdtyrq2rved63pr29wlqyj627n9tj4vlu66tqpqpzdmhxue69uhk7enxvd5xz6tw9ec82c30qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqppcqec9

CalyxOS : https://njump.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

LineageOS : https://njump.me/nevent1qqsgw7sr36gaty48cf4snw0ezg5mg4atzhqayuge752esd469p26qfgpzdmhxue69uhhwmm59e6hg7r09ehkuef0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpnvm779

SISTEMA OPERACIONAL DESKTOP

Tails : https://njump.me/nevent1qqsf09ztvuu60g6xprazv2vxqqy5qlxjs4dkc9d36ta48q75cs9le4qpzemhxue69uhkummnw3ex2mrfw3jhxtn0wfnj7q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqz34ag5t

Qubes OS : https://njump.me/nevent1qqsp6jujgwl68uvurw0cw3hfhr40xq20sj7rl3z4yzwnhp9sdpa7augpzpmhxue69uhkummnw3ezumt0d5hsz9mhwden5te0wfjkccte9ehx7um5wghxyctwvshsz9thwden5te0dehhxarj9ehhsarj9ejx2a30qyg8wumn8ghj7mn09eehgu3wvdez7qg4waehxw309aex2mrp0yhxgctdw4eju6t09uqjxamnwvaz7tmwdaehgu3dwejhy6txd9jkgtnhv4kxcmmjv3jhytnwv46z7qgwwaehxw309ahx7uewd3hkctcpremhxue69uhkummnw3ez6er9wch8wetvd3hhyer9wghxuet59uj3ljr8

Kali linux : https://njump.me/nevent1qqswlav72xdvamuyp9xc38c6t7070l3n2uxu67ssmal2g7gv35nmvhspzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqswt9rxe

Whonix : https://njump.me/nevent1qqs85gvejvzhk086lwh6edma7fv07p5c3wnwnxnzthwwntg2x6773egpydmhxue69uhkummnw3ez6an9wf5kv6t9vsh8wetvd3hhyer9wghxuet59uq3qamnwvaz7tmwdaehgu3wd4hk6tcpzemhxue69uhkummnw3ezucnrdqhxu6twdfsj7qfywaehxw309ahx7um5wgh8ymm4dej8ymmrdd3xjarrda5kuetjwvhxxmmd9uq3wamnwvaz7tmzw33ju6mvv4hxgct6w5hxxmmd9uq3qamnwvaz7tmwduh8xarj9e3hytcpzamhxue69uhhyetvv9ujumn0wd68ytnzv9hxgtcpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhszrnhwden5te0dehhxtnvdakz7qg7waehxw309ahx7um5wgkkgetk9emk2mrvdaexgetj9ehx2ap0sen9p6

Kodachi : https://njump.me/nevent1qqsf5zszgurpd0vwdznzk98hck294zygw0s8dah6fpd309ecpreqtrgpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhszgmhwden5te0dehhxarj94mx2unfve5k2epwwajkcmr0wfjx2u3wdejhgtcpremhxue69uhkummnw3ez6er9wch8wetvd3hhyer9wghxuet59uq3qamnwvaz7tmwdaehgu3wd4hk6tcpzamhxue69uhkyarr9e4kcetwv3sh5afwvdhk6tcpzpmhxue69uhkumewwd68ytnrwghszfrhwden5te0dehhxarj9eex7atwv3ex7cmtvf5hgcm0d9hx2unn9e3k7mf0qyvhwumn8ghj7mn0wd68ytnzdahxwcn0denjucm0d5hszrnhwden5te0dehhxtnvdakz7qgkwaehxw309ahx7um5wghxycmg9ehxjmn2vyhsz9mhwden5te0wfjkccte9ehx7um5wghxyctwvshs94a4d5

PGP

Openkeychain : https://njump.me/nevent1qqs9qtjgsulp76t7jkquf8nk8txs2ftsr0qke6mjmsc2svtwfvswzyqpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs36mp0w

Kleopatra : https://njump.me/nevent1qqspnevn932hdggvp4zam6mfyce0hmnxsp9wp8htpumq9vm3anq6etsppemhxue69uhkummn9ekx7mp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpuaeghp

Pgp : https://njump.me/nevent1qqsggek707qf3rzttextmgqhym6d4g479jdnlnj78j96y0ut0x9nemcpzamhxue69uhhyetvv9ujuurjd9kkzmpwdejhgtczyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgptemhe

Como funciona o PGP? : https://njump.me/nevent1qqsz9r7azc8pkvfmkg2hv0nufaexjtnvga0yl85x9hu7ptpg20gxxpspremhxue69uhkummnw3ez6ur4vgh8wetvd3hhyer9wghxuet59upzqjagapkjm9ufdhynxlp72qrfrzfawvt4wt7cr795rhw6tkyaxt0yqvzqqqqqqy259fhs

Por que eu escrevi PGP. - Philip Zimmermann.

https://njump.me/nevent1qqsvysn94gm8prxn3jw04r0xwc6sngkskg756z48jsyrmqssvxtm7ncpzamhxue69uhhyetvv9ujumn0wd68ytnzv9hxgtchzxnad

VPN

Vpn : https://njump.me/nevent1qqs27ltgsr6mh4ffpseexz6s37355df3zsur709d0s89u2nugpcygsspzpmhxue69uhkummnw3ezumt0d5hsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqshzu2fk

InviZible Pro : https://njump.me/nevent1qqsvyevf2vld23a3xrpvarc72ndpcmfvc3lc45jej0j5kcsg36jq53cpz3mhxue69uhhyetvv9ujuerpd46hxtnfdupzqjagapkjm9ufdhynxlp72qrfrzfawvt4wt7cr795rhw6tkyaxt0yqvzqqqqqqy33y5l4

Orbot: https://njump.me/nevent1qqsxswkyt6pe34egxp9w70cy83h40ururj6m9sxjdmfass4cjm4495stft593

I2P

i2p : https://njump.me/nevent1qqsvnj8n983r4knwjmnkfyum242q4c0cnd338l4z8p0m6xsmx89mxkslx0pgg

Entendendo e usando a rede I2P : https://njump.me/nevent1qqsxchp5ycpatjf5s4ag25jkawmw6kkf64vl43vnprxdcwrpnms9qkcppemhxue69uhkummn9ekx7mp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpvht4mn

Criando e acessando sua conta Email na I2P : https://njump.me/nevent1qqs9v9dz897kh8e5lfar0dl7ljltf2fpdathsn3dkdsq7wg4ksr8xfgpr4mhxue69uhkummnw3ezucnfw33k76twv4ezuum0vd5kzmp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpw8mzum

APLICATIVO 2FA

Aegis Authenticator : https://njump.me/nevent1qqsfttdwcn9equlrmtf9n6wee7lqntppzm03pzdcj4cdnxel3pz44zspz4mhxue69uhhyetvv9ujumn0wd68ytnzvuhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqscvtydq

YubiKey : https://njump.me/nevent1qqstsnn69y4sf4330n7039zxm7wza3ch7sn6plhzmd57w6j9jssavtspvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzueyvgt

GERENCIADOR DE SENHAS

KeepassDX: https://njump.me/nevent1qqswc850dr4ujvxnmpx75jauflf4arc93pqsty5pv8hxdm7lcw8ee8qpr4mhxue69uhkummnw3ezucnfw33k76twv4ezuum0vd5kzmp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpe0492n

Birwaden: https://njump.me/nevent1qqs0j5x9guk2v6xumhwqmftmcz736m9nm9wzacqwjarxmh8k4xdyzwgpr4mhxue69uhkummnw3ezucnfw33k76twv4ezuum0vd5kzmp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpwfe2kc

KeePassXC: https://njump.me/nevent1qqsgftcrd8eau7tzr2p9lecuaf7z8mx5jl9w2k66ae3lzkw5wqcy5pcl2achp

CHAT MENSAGEM

SimpleXchat : https://njump.me/nevent1qqsds5xselnnu0dyy0j49peuun72snxcgn3u55d2320n37rja9gk8lgzyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgmcmj7c

Briar : https://njump.me/nevent1qqs8rrtgvjr499hreugetrl7adkhsj2zextyfsukq5aa7wxthrgcqcg05n434

Element Messenger : https://njump.me/nevent1qqsq05snlqtxm5cpzkshlf8n5d5rj9383vjytkvqp5gta37hpuwt4mqyccee6

Pidgin : https://njump.me/nevent1qqsz7kngycyx7meckx53xk8ahk98jkh400usrvykh480xa4ct9zlx2c2ywvx3

E-MAIL

Thunderbird: https://njump.me/nevent1qqspq64gg0nw7t60zsvea5eykgrm43paz845e4jn74muw5qzdvve7uqrkwtjh

ProtonMail : https://njump.me/nevent1qqs908glhk68e7ms8zqtlsqd00wu3prnpt08dwre26hd6e5fhqdw99cppemhxue69uhkummn9ekx7mp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpeyhg4z

Tutonota : https://njump.me/nevent1qqswtzh9zjxfey644qy4jsdh9465qcqd2wefx0jxa54gdckxjvkrrmqpz4mhxue69uhhyetvv9ujumt0wd68ytnsw43qygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs5hzhkv

k-9 mail : https://njump.me/nevent1qqs200g5a603y7utjgjk320r3srurrc4r66nv93mcg0x9umrw52ku5gpr3mhxue69uhkummnw3ezuumhd9ehxtt9de5kwmtp9e3kstczyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgacflak

E-MAIL-ALIÁS

Simplelogin : https://njump.me/nevent1qqsvhz5pxqpqzr2ptanqyqgsjr50v7u9lc083fvdnglhrv36rnceppcppemhxue69uhkummn9ekx7mp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqp9gsr7m

AnonAddy : https://njump.me/nevent1qqs9mcth70mkq2z25ws634qfn7vx2mlva3tkllayxergw0s7p8d3ggcpzpmhxue69uhkummnw3ezumt0d5hsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs6mawe3

NAVEGADOR

Navegador Tor : https://njump.me/nevent1qqs06qfxy7wzqmk76l5d8vwyg6mvcye864xla5up52fy5sptcdy39lspzemhxue69uhkummnw3ezuerpw3sju6rpw4ej7q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzdp0urw

Mullvap Browser : https://njump.me/nevent1qqs2vsgc3wk09wdspv2mezltgg7nfdg97g0a0m5cmvkvr4nrfxluzfcpzdmhxue69uhhwmm59e6hg7r09ehkuef0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpj8h6fe

LibreWolf : https://njump.me/nevent1qqswv05mlmkcuvwhe8x3u5f0kgwzug7n2ltm68fr3j06xy9qalxwq2cpzemhxue69uhkummnw3ex2mrfw3jhxtn0wfnj7q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzuv2hxr

Cromite : https://njump.me/nevent1qqs2ut83arlu735xp8jf87w5m3vykl4lv5nwkhldkqwu3l86khzzy4cpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs3dplt7

BUSCADORES

Searx : https://njump.me/nevent1qqsxyzpvgzx00n50nrlgctmy497vkm2cm8dd5pdp7fmw6uh8xnxdmaspr4mhxue69uhkummnw3ezucnfw33k76twv4ezuum0vd5kzmp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqp23z7ax

APP-STORE

Obtainium : https://njump.me/nevent1qqstd8kzc5w3t2v6dgf36z0qrruufzfgnc53rj88zcjgsagj5c5k4rgpz3mhxue69uhhyetvv9ujuerpd46hxtnfdupzqjagapkjm9ufdhynxlp72qrfrzfawvt4wt7cr795rhw6tkyaxt0yqvzqqqqqqyarmca3

F-Droid : https://njump.me/nevent1qqst4kry49cc9g3g8s5gdnpgyk3gjte079jdnv43f0x4e85cjkxzjesymzuu4

Droid-ify : https://njump.me/nevent1qqsrr8yu9luq0gud902erdh8gw2lfunpe93uc2u6g8rh9ep7wt3v4sgpzpmhxue69uhkummnw3ezumt0d5hsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsfzu9vk

Aurora Store : https://njump.me/nevent1qqsy69kcaf0zkcg0qnu90mtk46ly3p2jplgpzgk62wzspjqjft4fpjgpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzrpmsjy

RSS

Feeder : https://njump.me/nevent1qqsy29aeggpkmrc7t3c7y7ldgda7pszl7c8hh9zux80gjzrfvlhfhwqpp4mhxue69uhkummn9ekx7mqzyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgsvzzjy

VIDEOO CONFERENCIA

Jitsi meet : https://njump.me/nevent1qqswphw67hr6qmt2fpugcj77jrk7qkfdrszum7vw7n2cu6cx4r6sh4cgkderr

TECLADOS

HeliBoard : https://njump.me/nevent1qqsyqpc4d28rje03dcvshv4xserftahhpeylu2ez2jutdxwds4e8syspz4mhxue69uhhyetvv9ujuerpd46hxtnfduhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsr8mel5

OpenBoard : https://njump.me/nevent1qqsf7zqkup03yysy67y43nj48q53sr6yym38es655fh9fp6nxpl7rqspzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqswcvh3r

FlorisBoard : https://njump.me/nevent1qqsf7zqkup03yysy67y43nj48q53sr6yym38es655fh9fp6nxpl7rqspzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqswcvh3r

MAPAS

Osmand : https://njump.me/nevent1qqsxryp2ywj64az7n5p6jq5tn3tx5jv05te48dtmmt3lf94ydtgy4fgpzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs54nwpj

Organic maps : https://njump.me/nevent1qqstrecuuzkw0dyusxdq7cuwju0ftskl7anx978s5dyn4pnldrkckzqpr4mhxue69uhkummnw3ezumtp0p5k6ctrd96xzer9dshx7un8qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpl8z3kk

TRADUÇÃO

LibreTranslate : https://njump.me/nevent1qqs953g3rhf0m8jh59204uskzz56em9xdrjkelv4wnkr07huk20442cpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzeqsx40

REMOÇÃO DOS METADADOS

Scrambled Exif : https://njump.me/nevent1qqs2658t702xv66p000y4mlhnvadmdxwzzfzcjkjf7kedrclr3ej7aspyfmhxue69uhk6atvw35hqmr90pjhytngw4eh5mmwv4nhjtnhdaexcep0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpguu0wh

ESTEGANOGRAFIA

PixelKnot: https://njump.me/nevent1qqsrh0yh9mg0lx86t5wcmhh97wm6n4v0radh6sd0554ugn354wqdj8gpz3mhxue69uhhyetvv9ujuerpd46hxtnfdupzqjagapkjm9ufdhynxlp72qrfrzfawvt4wt7cr795rhw6tkyaxt0yqvzqqqqqqyuvfqdp

PERFIL DE TRABALHO

Shelter : https://njump.me/nevent1qqspv9xxkmfp40cxgjuyfsyczndzmpnl83e7gugm7480mp9zhv50wkqpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzdnu59c

PDF

MuPDF : https://njump.me/nevent1qqspn5lhe0dteys6npsrntmv2g470st8kh8p7hxxgmymqa95ejvxvfcpzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs4hvhvj

Librera Reader : https://njump.me/nevent1qqsg60flpuf00sash48fexvwxkly2j5z9wjvjrzt883t3eqng293f3cpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqz39tt3n

QR-Code

Binary Eye : https://njump.me/nevent1qqsz4n0uxxx3q5m0r42n9key3hchtwyp73hgh8l958rtmae5u2khgpgpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzdmn4wp

Climático

Breezy Weather : https://njump.me/nevent1qqs9hjz5cz0y4am3kj33xn536uq85ydva775eqrml52mtnnpe898rzspzamhxue69uhhyetvv9ujuurjd9kkzmpwdejhgtczyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgpd3tu8

ENCRYPTS

Cryptomator : https://njump.me/nevent1qqsvchvnw779m20583llgg5nlu6ph5psewetlczfac5vgw83ydmfndspzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsx7ppw9

VeraCrypt : https://njump.me/nevent1qqsf6wzedsnrgq6hjk5c4jj66dxnplqwc4ygr46l8z3gfh38q2fdlwgm65ej3

EXTENSÕES

uBlock Origin : https://njump.me/nevent1qqswaa666lcj2c4nhnea8u4agjtu4l8q89xjln0yrngj7ssh72ntwzql8ssdj

Snowflake : https://njump.me/nevent1qqs0ws74zlt8uced3p2vee9td8x7vln2mkacp8szdufvs2ed94ctnwchce008

CLOUD

Nextcloud : https://njump.me/nevent1qqs2utg5z9htegdtrnllreuhypkk2026x8a0xdsmfczg9wdl8rgrcgg9nhgnm

NOTEPAD

Joplin : https://njump.me/nevent1qqsz2a0laecpelsznser3xd0jfa6ch2vpxtkx6vm6qg24e78xttpk0cpr4mhxue69uhkummnw3ezucnfw33k76twv4ezuum0vd5kzmp0qgsyh28gd5ke0ztdeyehc0jsq6gcj0tnzatjlkql3dqamkja38fjmeqrqsqqqqqpdu0hft

Standard Notes : https://njump.me/nevent1qqsv3596kz3qung5v23cjc4cpq7rqxg08y36rmzgcrvw5whtme83y3s7tng6r

MÚSICA

RiMusic : https://njump.me/nevent1qqsv3genqav2tfjllp86ust4umxm8tr2wd9kq8x7vrjq6ssp363mn0gpzamhxue69uhhyetvv9ujuurjd9kkzmpwdejhgtczyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqg42353n

ViMusic : https://njump.me/nevent1qqswx78559l4jsxsrygd8kj32sch4qu57stxq0z6twwl450vp39pdqqpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzjg863j

PODCAST

AntennaPod : https://njump.me/nevent1qqsp4nh7k4a6zymfwqqdlxuz8ua6kdhvgeeh3uxf2c9rtp9u3e9ku8qnr8lmy

VISUALIZAR VIDEO

VLC : https://njump.me/nevent1qqs0lz56wtlr2eye4ajs2gzn2r0dscw4y66wezhx0mue6dffth8zugcl9laky

YOUTUBE

NewPipe : https://njump.me/nevent1qqsdg06qpcjdnlvgm4xzqdap0dgjrkjewhmh4j3v4mxdl4rjh8768mgdw9uln

FreeTube : https://njump.me/nevent1qqsz6y6z7ze5gs56s8seaws8v6m6j2zu0pxa955dhq3ythmexak38mcpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqs5lkjvv

LibreTube : https://snort.social/e/nevent1qqstmd5m6wrdvn4gxf8xyhrwnlyaxmr89c9kjddvnvux6603f84t3fqpz4mhxue69uhhyetvv9ujumt0wd68ytnsw43qygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsswwznc

COMPARTILHAMENTO DE ARQUIVOS

OnionShare : https://njump.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

Localsend : https://njump.me/nevent1qqsp8ldjhrxm09cvvcak20hrc0g8qju9f67pw7rxr2y3euyggw9284gpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzuyghqr

Wallet Bitcoin

Ashigaru Wallet : https://njump.me/nevent1qqstx9fz8kf24wgl26un8usxwsqjvuec9f8q392llmga75tw0kfarfcpzamhxue69uhhyetvv9ujuurjd9kkzmpwdejhgtczyp9636rd9ktcjmwfxd7ru5qxjxyn6uch2uhas8utg8wa5hvf6vk7gqcyqqqqqqgvfsrqp

Samourai Wallet : https://njump.me/nevent1qqstcvjmz39rmrnrv7t5cl6p3x7pzj6jsspyh4s4vcwd2lugmre04ecpr9mhxue69uhkummnw3ezucn0denkymmwvuhxxmmd9upzqjagapkjm9ufdhynxlp72qrfrzfawvt4wt7cr795rhw6tkyaxt0yqvzqqqqqqy3rg4qs

CÂMERA

opencamera : https://njump.me/nevent1qqs25glp6dh0crrjutxrgdjlnx9gtqpjtrkg29hlf7382aeyjd77jlqpzpmhxue69uhkumewwd68ytnrwghsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqssxcvgc

OFFICE

Collabora Office : https://njump.me/nevent1qqs8yn4ys6adpmeu3edmf580jhc3wluvlf823cc4ft4h0uqmfzdf99qpz4mhxue69uhhyetvv9ujuerpd46hxtnfduhsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsj40uss

TEXTOS

O manifesto de um Cypherpunk : https://njump.me/nevent1qqsd7hdlg6galn5mcuv3pm3ryfjxc4tkyph0cfqqe4du4dr4z8amqyspvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqzal0efa

Operations security ( OPSEC) : https://snort.social/e/nevent1qqsp323havh3y9nxzd4qmm60hw87tm9gjns0mtzg8y309uf9mv85cqcpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqz8ej9l7

O MANIFESTO CRIPTOANARQUISTA Timothy C. May – 1992. : https://njump.me/nevent1qqspp480wtyx2zhtwpu5gptrl8duv9rvq3mug85mp4d54qzywk3zq9gpvemhxue69uhkv6tvw3jhytnwdaehgu3wwa5kuef0dec82c330g6x6dm8ddmxzdne0pnhverevdkxxdm6wqc8v735w3snquejvsuk56pcvuurxaesxd68qdtkv3nrx6m6v3ehsctwvym8q0mzwfhkzerrv9ehg0t5wf6k2q3qfw5wsmfdj7ykmjfn0sl9qp533y7hx96h9lvplz6pmhd9mzwn9hjqxpqqqqqqz5wq496

Declaração de independência do ciberespaço

• John Perry Barlow - 1996 : https://njump.me/nevent1qqs2njsy44n6p07mhgt2tnragvchasv386nf20ua5wklxqpttf6mzuqpzpmhxue69uhkummnw3ezumt0d5hsygzt4r5x6tvh39kujvmu8egqdyvf84e3w4e0mq0ckswamfwcn5eduspsgqqqqqqsukg4hr

The Cyphernomicon: Criptografia, Dinheiro Digital e o Futuro da Privacidade. escrito por Timothy C. May -Publicado em 1994. :

Livro completo em PDF no Github PrivacyOpenSource.

https://github.com/Alexemidio/PrivacyOpenSource/raw/main/Livros/THE%20CYPHERNOMICON%20.pdf Share

@ d08c9312:73efcc9f

Resolvr CEO, Aaron Daniel, summarizes his keynote speech from the Bitcoin Insurance Summit, April 26, 2025

Introduction

At the inaugural Bitcoin Insurance Summit in Miami, I had the pleasure of sharing two historical parallels that illuminate why "Bitcoin needs insurance, and insurance needs Bitcoin." The insurance industry's reactions to fire and coffee can help us better understand the profound relationship between emerging technologies, risk management, and commercial innovation.

Fire: Why Bitcoin Needs Insurance

The first story explores how the insurance industry's response to catastrophic urban fires shaped modern building safety. Following devastating events like the Great Fire of London (1666) and the Great Chicago Fire (1871), the nascent insurance industry began engaging with fire risk systematically.

Initially, insurers offered private fire brigades to policyholders who displayed their company's fire mark on their buildings. This evolved into increasingly sophisticated risk assessment and pricing models throughout the 19th century:

• Early 19th century: Basic risk classifications with simple underwriting based on rules of thumb
• Mid-19th century: Detailed construction types and cooperative sharing of loss data through trade associations
• Late 19th/Early 20th century: Scientific, data-driven approaches with differentiated rate pricing

The insurance industry fundamentally transformed building construction practices by developing evidence-based standards that would later inform regulatory frameworks. Organizations like the National Board of Fire Underwriters (founded 1866) and Underwriters Laboratories (established 1894) tested and standardized new technologies, turning seemingly risky innovations like electricity into safer, controlled advancements.

This pattern offers a powerful precedent for Bitcoin. Like electricity, Bitcoin represents a new technology that appears inherently risky but has tremendous potential for society. By engaging with Bitcoin rather than avoiding it, the insurance industry can develop evidence-based standards, implement proper controls, and ultimately make the entire Bitcoin ecosystem safer and more robust.

Coffee: Why Insurance Needs Bitcoin

The second story reveals how coffee houses in 17th-century England became commercial hubs that gave birth to modern insurance. Nathaniel Canopius brewed the first documented cup of coffee in England in 1637. But it wasn't until advances in navigation and shipping technology opened new trade lanes that coffee became truly ubiquitous in England. Once global trade blossomed, coffee houses rapidly spread throughout London, becoming centers of business, information exchange, and innovation.

In 1686, Edward Lloyd opened his coffee house catering to sailors, merchants, and shipowners, which would eventually evolve into Lloyd's of London. Similarly, Jonathan's Coffee House became the birthplace of what would become the London Stock Exchange.

These coffee houses functioned as information networks where merchants could access shipping news and trade opportunities, as well as risk management solutions. They created a virtuous cycle: better shipping technology brought more coffee, which fueled commerce and led to better marine insurance and financing, which in turn improved global trade.

Today, we're experiencing a similar technological and financial revolution with Bitcoin. This digital, programmable money moves at the speed of light and operates 24/7 as a nearly $2 trillion asset class. The insurance industry stands to benefit tremendously by embracing this innovation early.

Conclusion

The lessons from history are clear. Just as the insurance industry drove safety improvements by engaging with fire risk, it can help develop standards and best practices for Bitcoin security. And just as coffee houses created commercial networks that revolutionized finance, insurance, and trade, Bitcoin offers new pathways for global commerce and risk management.

For the insurance industry to remain relevant in a rapidly digitizing world, it must engage with Bitcoin rather than avoid it. The companies that recognize this opportunity first will enjoy significant advantages, while those who resist change risk being left behind.

The Bitcoin Insurance Summit represented an important first step in creating the collaborative spaces needed for this transformation—a modern version of those innovative coffee houses that changed the world over three centuries ago.

View Aaron's full keynote:

https://youtu.be/eIjT1H2XuCU

For more information about how Resolvr can help your organization leverage Bitcoin in its operations, contact us today.

@ ba36d0f7:cd802cba

1. The creative (but fleeting) pleasure of tactics

Chess tactics are like candy between meals - instant delight, but not true nourishment. Choosing whether to attack a bishop or a knight feels like picking between vanilla and chocolate ice cream: sprinkles or none, cherry on top or not...

• They’re freedom within boundaries: the board has limits, but imagination doesn’t.

• They mirror your style: quick strikes like an espresso? Or slow grinds like green tea?

2. Two tactics, two joys

• Simple (an exposed king): everyday wins (like finding cash in your pocket).

• Complex (3+ move combos): earned triumphs (like a project you’ve sweat over).

3. The Buddha’s warning: "Don’t Confuse the Sugar Rush for the Meal"

Buddhism teaches that clinging to pleasure (kāma-tanha) breeds suffering. In chess and life:

• Tactics are desserts: sweet, but not the feast.

  • Example: Beating a blunder is like winning the lottery; outplaying strategically is like building wealth.

• The balance: Revel in that dazzling queen sacrifice - but don’t bet your game on it. Like savoring cake, not devouring the whole bakery.

4. How to play (and Live) this wisdom

✅ Ask yourself:

• Is this move sound - or just seductive? (Like craving junk food vs. needing sustenance).

• Am I here to win, or to wow? (Ego checkmates you faster than any opponent).

Final Move: The middle path on 64 squares

Buddhism invites joy without attachment. On the board:

• Tactics = spice: they dazzle, but strategy feeds growth.

• Strategy = the harvest: the patience that crowns kings.

♟️ So - do you chase the fireworks, or cultivate the long game?

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Online Resources

Chess tactics - chess.com https://www.chess.com/terms/chess-tactics

Tactic examples - chess.com https://www.chess.com/article/view/chess-tactics

Tactics - lichess.org https://lichess.org/study/topic/Tactics/hot

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somachess #buddhism #philosophy #chessphilosophy #chess #elsalvador #btc #apaneca #chesselsalvador

@ 4e616576:43c4fee8

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@ 8f69ac99:4f92f5fd

O programa eleitoral do Bloco de Esquerda para 2025 apresenta uma visão ambiciosa para Portugal—uma visão marcada por um forte Estado central, propriedade pública alargada e uma densa rede de garantias sociais. O programa visa apelar a uma audiência ampla com promessas de justiça, igualdade e inclusão. Contudo, por trás da linguagem acessível, encontra-se uma estrutura rígida de cima para baixo que levanta questões cruciais sobre a autonomia pessoal, a sustentabilidade económica e os limites da intervenção estatal.

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O Estado como Provedor de Tudo

A pedra angular do programa é um papel alargado para o Estado—não só na saúde e na educação, mas também na habitação, na banca, na energia, nos transportes e até na cultura. Algumas propostas incluem:

• Re-nacionalização de principais empresas de utilidades e transportes.
• Criação de um Serviço Nacional de Cuidados e de um Serviço Nacional de Justiça.
• Construção de 100.000 novas habitações públicas.
• Centralização da acção climática num novo Ministério da Acção Climática.

Embora estas propostas possam parecer socialmente generosas, reflectem uma concentração de poder que corre o risco de reduzir a escolha individual e sufocar alternativas locais ou privadas. Ao assumir que o Estado deve ser o principal solucionador de problemas em quase todos os sectores, o programa desvaloriza a sociedade civil, as pequenas empresas e a iniciativa pessoal.

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Resposta à Crise Climática

O programa dá início a um "Programa de Emergência Climática", com ênfase no investimento em fontes de energia renováveis, sistemas de transportes públicos, melhorias na eficiência dos edifícios e práticas agrícolas sustentáveis. A criação de um Ministério da Ação Climática visa centralizar os esforços nestes sectores. Embora esta abordagem sinalize um forte compromisso com as questões ambientais, a viabilidade de uma transformação tão rápida e o potencial fardo económico devem ser cuidadosamente avaliados.

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Redistribuição Económica ou Tributação Punitiva?

Outro pilar do programa é a reestruturação fiscal agressiva. O Bloco propõe novos impostos sobre heranças, riqueza e empresas digitais, aumento dos impostos corporativos e a eliminação das isenções fiscais para organizações religiosas e sociais. Embora o objetivo seja corrigir desigualdades, esta abordagem penaliza a formação de capital e o empreendedorismo—motores vitais para a mobilidade ascendente e inovação.

Mais importante ainda, não há grande discussão sobre como a já fragilizada economia portuguesa sustenta estes aumentos nos gastos públicos. O planeamento central do investimento, as estratégias de renegociação da dívida e as indústrias geridas pelo Estado são apresentadas como soluções—mas a experiência histórica e internacional sugere que, muitas vezes, isto leva à ineficiência, má alocação de recursos e captura política.

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Igualdade Uniforme vs. Associação Voluntária

O programa coloca forte ênfase na política identitária, nas quotas de paridade de género e em mecanismos de inclusão de cima para baixo. Medidas como quotas nas universidades e no Parlamento, programação cultural nacional e políticas de diversidade geridas centralmente refletem uma intenção de engenheirar resultados sociais através do controlo administrativo.

Esta abordagem corre o risco de nivelar o pluralismo genuíno e a associação voluntária em favor da conformidade institucional. Em vez de empoderar indivíduos e comunidades para construir soluções diversas e orgânicas, prescreve uniformidade vinda de cima.

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Um Retiro das Alianças Internacionais

O Bloco propõe também que Portugal se retire da NATO e termine os acordos com a UE que considera restritivos. Embora o impulso possa surgir do desejo de soberania, a alternativa parece ser um nacionalismo voltado para o interior, combinado com uma regulação pan-europeia que favorece o alinhamento ideológico em vez da cooperação de mercado.

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Conclusão: O Preço da Promessa

O programa é ousado na sua ambição, mas depende fortemente da tomada de decisões centralizada, do aumento contínuo dos impostos e da crença de que o Estado pode gerir de forma equitativa e eficiente todos os aspectos da sociedade. A história demonstra que tal concentração de poder—por mais bem-intencionada que seja—tende a corroer a responsabilidade, sufocar a iniciativa individual e produzir estagnação burocrática.

Num momento em que Portugal precisa de mais flexibilidade, soluções descentralizadas e resiliência de baixo para cima, este programa traça um rumo que pode deixar os cidadãos mais dependentes e menos livres.

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Photo by Claudio Schwarz on Unsplash

@ 4e616576:43c4fee8

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@ e3ba5e1a:5e433365

Prelude

I wrote this post differently than any of my others. It started with a discussion with AI on an OPSec-inspired review of separation of powers, and evolved into quite an exciting debate! I asked Grok to write up a summary in my overall writing style, which it got pretty well. I've decided to post it exactly as-is. Ultimately, I think there are two solid ideas driving my stance here:

1. Perfect is the enemy of the good
2. Failure is the crucible of success

Beyond that, just some hard-core belief in freedom, separation of powers, and operating from self-interest.

Intro

Alright, buckle up. I’ve been chewing on this idea for a while, and it’s time to spit it out. Let’s look at the U.S. government like I’d look at a codebase under a cybersecurity audit—OPSEC style, no fluff. Forget the endless debates about what politicians should do. That’s noise. I want to talk about what they can do, the raw powers baked into the system, and why we should stop pretending those powers are sacred. If there’s a hole, either patch it or exploit it. No half-measures. And yeah, I’m okay if the whole thing crashes a bit—failure’s a feature, not a bug.

The Filibuster: A Security Rule with No Teeth

You ever see a firewall rule that’s more theater than protection? That’s the Senate filibuster. Everyone acts like it’s this untouchable guardian of democracy, but here’s the deal: a simple majority can torch it any day. It’s not a law; it’s a Senate preference, like choosing tabs over spaces. When people call killing it the “nuclear option,” I roll my eyes. Nuclear? It’s a button labeled “press me.” If a party wants it gone, they’ll do it. So why the dance?

I say stop playing games. Get rid of the filibuster. If you’re one of those folks who thinks it’s the only thing saving us from tyranny, fine—push for a constitutional amendment to lock it in. That’s a real patch, not a Post-it note. Until then, it’s just a vulnerability begging to be exploited. Every time a party threatens to nuke it, they’re admitting it’s not essential. So let’s stop pretending and move on.

Supreme Court Packing: Because Nine’s Just a Number

Here’s another fun one: the Supreme Court. Nine justices, right? Sounds official. Except it’s not. The Constitution doesn’t say nine—it’s silent on the number. Congress could pass a law tomorrow to make it 15, 20, or 42 (hitchhiker’s reference, anyone?). Packing the court is always on the table, and both sides know it. It’s like a root exploit just sitting there, waiting for someone to log in.

So why not call the bluff? If you’re in power—say, Trump’s back in the game—say, “I’m packing the court unless we amend the Constitution to fix it at nine.” Force the issue. No more shadowboxing. And honestly? The court’s got way too much power anyway. It’s not supposed to be a super-legislature, but here we are, with justices’ ideologies driving the bus. That’s a bug, not a feature. If the court weren’t such a kingmaker, packing it wouldn’t even matter. Maybe we should be talking about clipping its wings instead of just its size.

The Executive Should Go Full Klingon

Let’s talk presidents. I’m not saying they should wear Klingon armor and start shouting “Qapla’!”—though, let’s be real, that’d be awesome. I’m saying the executive should use every scrap of power the Constitution hands them. Enforce the laws you agree with, sideline the ones you don’t. If Congress doesn’t like it, they’ve got tools: pass new laws, override vetoes, or—here’s the big one—cut the budget. That’s not chaos; that’s the system working as designed.

Right now, the real problem isn’t the president overreaching; it’s the bureaucracy. It’s like a daemon running in the background, eating CPU and ignoring the user. The president’s supposed to be the one steering, but the administrative state’s got its own agenda. Let the executive flex, push the limits, and force Congress to check it. Norms? Pfft. The Constitution’s the spec sheet—stick to it.

Let the System Crash

Here’s where I get a little spicy: I’m totally fine if the government grinds to a halt. Deadlock isn’t a disaster; it’s a feature. If the branches can’t agree, let the president veto, let Congress starve the budget, let enforcement stall. Don’t tell me about “essential services.” Nothing’s so critical it can’t take a breather. Shutdowns force everyone to the table—debate, compromise, or expose who’s dropping the ball. If the public loses trust? Good. They’ll vote out the clowns or live with the circus they elected.

Think of it like a server crash. Sometimes you need a hard reboot to clear the cruft. If voters keep picking the same bad admins, well, the country gets what it deserves. Failure’s the best teacher—way better than limping along on autopilot.

States Are the Real MVPs

If the feds fumble, states step up. Right now, states act like junior devs waiting for the lead engineer to sign off. Why? Federal money. It’s a leash, and it’s tight. Cut that cash, and states will remember they’re autonomous. Some will shine, others will tank—looking at you, California. And I’m okay with that. Let people flee to better-run states. No bailouts, no excuses. States are like competing startups: the good ones thrive, the bad ones pivot or die.

Could it get uneven? Sure. Some states might turn into sci-fi utopias while others look like a post-apocalyptic vidya game. That’s the point—competition sorts it out. Citizens can move, markets adjust, and failure’s a signal to fix your act.

Chaos Isn’t the Enemy

Yeah, this sounds messy. States ignoring federal law, external threats poking at our seams, maybe even a constitutional crisis. I’m not scared. The Supreme Court’s there to referee interstate fights, and Congress sets the rules for state-to-state play. But if it all falls apart? Still cool. States can sort it without a babysitter—it’ll be ugly, but freedom’s worth it. External enemies? They’ll either unify us or break us. If we can’t rally, we don’t deserve the win.

Centralizing power to avoid this is like rewriting your app in a single thread to prevent race conditions—sure, it’s simpler, but you’re begging for a deadlock. Decentralized chaos lets states experiment, lets people escape, lets markets breathe. States competing to cut regulations to attract businesses? That’s a race to the bottom for red tape, but a race to the top for innovation—workers might gripe, but they’ll push back, and the tension’s healthy. Bring it—let the cage match play out. The Constitution’s checks are enough if we stop coddling the system.

Why This Matters

I’m not pitching a utopia. I’m pitching a stress test. The U.S. isn’t a fragile porcelain doll; it’s a rugged piece of hardware built to take some hits. Let it fail a little—filibuster, court, feds, whatever. Patch the holes with amendments if you want, or lean into the grind. Either way, stop fearing the crash. It’s how we debug the republic.

So, what’s your take? Ready to let the system rumble, or got a better way to secure the code? Hit me up—I’m all ears.

@ 8f69ac99:4f92f5fd

O programa eleitoral do Partido Socialista (PS) para 2025 apresenta-se como pragmático e progressista, com foco no reforço dos serviços públicos, aumento salarial e acesso à habitação—tudo envolto numa mensagem de responsabilidade fiscal e cooperação europeia. O lema é de equilíbrio: fazer crescer a economia, proteger os vulneráveis, modernizar o Estado e manter a estabilidade.

Mas, como em muitos projectos políticos centristas, os detalhes revelam uma tensão conhecida: até que ponto pode o governo planear, gastar e regular sem sufocar a liberdade e a autonomia que sustentam a prosperidade duradoura?

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Cortes Fiscais Selectivos, Mas com Mão Pesada

O PS propõe um conjunto de alívios fiscais—IVA a 0% nos alimentos essenciais, redução do IVA da electricidade, e incentivos a empresas que reinvistam lucros e aumentem salários. Estas medidas podem trazer algum alívio imediato, mas são altamente condicionadas e fortemente controladas pelo Estado.

Em vez de reduzir a carga fiscal de forma transversal e confiar que indivíduos e empresas saibam aplicar os seus recursos, o PS opta pela micro gestão fiscal baseada em incentivos dirigidos. Isso deixa pouco espaço para a espontaneidade ou para o empreendedorismo e prende a economia a um modelo de “boa conduta” definida centralmente.

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Planeamento Salarial Sem Feedback do Mercado

O PS quer atingir um salário mínimo de 1.110€ e um salário médio de 2.000€ até 2029, através de metas anuais e acordos salariais. Embora salários mais altos sejam desejáveis, aumentá-los sem ganhos de produtividade e reformas estruturais competitivas pode sair caro—com inflação, falências ou crescimento do trabalho informal.

Quando os governos fixam resultados económicos sem ajustar os factores estruturais, arriscam distorcer os próprios mercados que pretendem ajudar. Numa economia saudável, os salários sobem com a criação de valor—não com optimismo administrativo.

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Estado Social em Expansão—Mas Quem Escolhe?

Medidas como pré-escolar gratuito, fim das propinas, grandes investimentos em habitação pública, e SNS modernizado seguem a estratégia conhecida: aumentar a oferta pública em nome da equidade. Mas este aumento da oferta estatal tende a reduzir a escolha, prolongar tempos de espera e, frequentemente, baixar a qualidade devido à captura burocrática.

O uso de parcerias público-privadas e sociais é louvável em teoria—mas o Estado continua a ser o guardião, o que significa que até soluções “privadas” ficam subordinadas aos objectivos públicos. Isso esbate a linha entre apoio e controlo, entre parceria e dependência.

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Transição Climática e Coesão Territorial: Planeamento Central, Outra Vez

O compromisso do PS com uma “transição climática justa” e a revitalização regional parece bem-intencionado—mas assenta em planeamento centralizado, subsídios e investimento público a longo prazo. Historicamente, abordagens deste tipo têm dificuldade em competir com a flexibilidade, o risco e o conhecimento local que os sistemas descentralizados proporcionam.

Uma abordagem mais livre focar-se-ia em remover barreiras, não em direccionar investimento; em dar poder à governação local, não em subsidiá-la a partir de Lisboa.

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Internacionalismo com Custo Interno

O PS reafirma o seu apoio à UE e à NATO, defende a Ucrânia e promete reconhecer a Palestina—posições que projectam clareza moral. No entanto, compromete-se também com aumento da despesa em defesa e ajuda externa, sem explicar claramente como estes encargos se alinham com as prioridades internas ou as limitações orçamentais.

O apoio a causas globais é nobre—mas deve ser fundamentado em consentimento democrático e transparência orçamental, e não assumido como dever moral incontestável.

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Conclusão: Estabilidade Sim, Mas com um Preço

O programa do PS é, à primeira vista, o mais “moderado” entre os principais partidos. Evita extremos, promete estabilidade e privilegia o investimento público em vez do controlo directo. Mas a lógica que o sustenta continua a ser paternalista: o Estado deve conduzir a economia, planear salários, moldar escolhas e garantir resultados.

Esta visão não é hostil à liberdade, mas frequentemente ignora-a. A liberdade floresce não só no que o Estado dá, mas sobretudo no que permite às pessoas fazer por si mesmas, sem interferência.

Para quem valoriza autodeterminação, governo limitado e ordem social espontânea, o programa do PS poderá oferecer uma administração competente—mas não uma sociedade verdadeiramente livre.

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Photo by Claudio Schwarz on Unsplash

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Básico

bash lsblk # Lista todos os diretorios montados.

Para criar o sistema de arquivos:

bash mkfs.btrfs -L "ThePool" -f /dev/sdx

Criando um subvolume:

bash btrfs subvolume create SubVol

Montando Sistema de Arquivos:

bash mount -o compress=zlib,subvol=SubVol,autodefrag /dev/sdx /mnt

Lista os discos formatados no diretório:

bash btrfs filesystem show /mnt

Adiciona novo disco ao subvolume:

bash btrfs device add -f /dev/sdy /mnt

Lista novamente os discos do subvolume:

bash btrfs filesystem show /mnt

Exibe uso dos discos do subvolume:

bash btrfs filesystem df /mnt

Balancea os dados entre os discos sobre raid1:

bash btrfs filesystem balance start -dconvert=raid1 -mconvert=raid1 /mnt

Scrub é uma passagem por todos os dados e metadados do sistema de arquivos e verifica as somas de verificação. Se uma cópia válida estiver disponível (perfis de grupo de blocos replicados), a danificada será reparada. Todas as cópias dos perfis replicados são validadas.

iniciar o processo de depuração :

bash btrfs scrub start /mnt

ver o status do processo de depuração Btrfs em execução:

bash btrfs scrub status /mnt

ver o status do scrub Btrfs para cada um dos dispositivos

bash btrfs scrub status -d / data btrfs scrub cancel / data

Para retomar o processo de depuração do Btrfs que você cancelou ou pausou:

btrfs scrub resume / data

Listando os subvolumes:

bash btrfs subvolume list /Reports

Criando um instantâneo dos subvolumes:

Aqui, estamos criando um instantâneo de leitura e gravação chamado snap de marketing do subvolume de marketing.

bash btrfs subvolume snapshot /Reports/marketing /Reports/marketing-snap

Além disso, você pode criar um instantâneo somente leitura usando o sinalizador -r conforme mostrado. O marketing-rosnap é um instantâneo somente leitura do subvolume de marketing

bash btrfs subvolume snapshot -r /Reports/marketing /Reports/marketing-rosnap

Forçar a sincronização do sistema de arquivos usando o utilitário 'sync'

Para forçar a sincronização do sistema de arquivos, invoque a opção de sincronização conforme mostrado. Observe que o sistema de arquivos já deve estar montado para que o processo de sincronização continue com sucesso.

bash btrfs filsystem sync /Reports

Para excluir o dispositivo do sistema de arquivos, use o comando device delete conforme mostrado.

bash btrfs device delete /dev/sdc /Reports

Para sondar o status de um scrub, use o comando scrub status com a opção -dR .

bash btrfs scrub status -dR / Relatórios

Para cancelar a execução do scrub, use o comando scrub cancel .

bash $ sudo btrfs scrub cancel / Reports

Para retomar ou continuar com uma depuração interrompida anteriormente, execute o comando de cancelamento de depuração

bash sudo btrfs scrub resume /Reports

mostra o uso do dispositivo de armazenamento:

btrfs filesystem usage /data

Para distribuir os dados, metadados e dados do sistema em todos os dispositivos de armazenamento do RAID (incluindo o dispositivo de armazenamento recém-adicionado) montados no diretório /data , execute o seguinte comando:

sudo btrfs balance start --full-balance /data

Pode demorar um pouco para espalhar os dados, metadados e dados do sistema em todos os dispositivos de armazenamento do RAID se ele contiver muitos dados.

Opções importantes de montagem Btrfs

Nesta seção, vou explicar algumas das importantes opções de montagem do Btrfs. Então vamos começar.

As opções de montagem Btrfs mais importantes são:

**1. acl e noacl

**ACL gerencia permissões de usuários e grupos para os arquivos/diretórios do sistema de arquivos Btrfs.

A opção de montagem acl Btrfs habilita ACL. Para desabilitar a ACL, você pode usar a opção de montagem noacl .

Por padrão, a ACL está habilitada. Portanto, o sistema de arquivos Btrfs usa a opção de montagem acl por padrão.

**2. autodefrag e noautodefrag

**Desfragmentar um sistema de arquivos Btrfs melhorará o desempenho do sistema de arquivos reduzindo a fragmentação de dados.

A opção de montagem autodefrag permite a desfragmentação automática do sistema de arquivos Btrfs.

A opção de montagem noautodefrag desativa a desfragmentação automática do sistema de arquivos Btrfs.

Por padrão, a desfragmentação automática está desabilitada. Portanto, o sistema de arquivos Btrfs usa a opção de montagem noautodefrag por padrão.

**3. compactar e compactar-forçar

**Controla a compactação de dados no nível do sistema de arquivos do sistema de arquivos Btrfs.

A opção compactar compacta apenas os arquivos que valem a pena compactar (se compactar o arquivo economizar espaço em disco).

A opção compress-force compacta todos os arquivos do sistema de arquivos Btrfs, mesmo que a compactação do arquivo aumente seu tamanho.

O sistema de arquivos Btrfs suporta muitos algoritmos de compactação e cada um dos algoritmos de compactação possui diferentes níveis de compactação.

Os algoritmos de compactação suportados pelo Btrfs são: lzo , zlib (nível 1 a 9) e zstd (nível 1 a 15).

Você pode especificar qual algoritmo de compactação usar para o sistema de arquivos Btrfs com uma das seguintes opções de montagem:

• compress=algoritmo:nível
• compress-force=algoritmo:nível

Para obter mais informações, consulte meu artigo Como habilitar a compactação do sistema de arquivos Btrfs .

**4. subvol e subvolid

**Estas opções de montagem são usadas para montar separadamente um subvolume específico de um sistema de arquivos Btrfs.

A opção de montagem subvol é usada para montar o subvolume de um sistema de arquivos Btrfs usando seu caminho relativo.

A opção de montagem subvolid é usada para montar o subvolume de um sistema de arquivos Btrfs usando o ID do subvolume.

Para obter mais informações, consulte meu artigo Como criar e montar subvolumes Btrfs .

**5. dispositivo

A opção de montagem de dispositivo** é usada no sistema de arquivos Btrfs de vários dispositivos ou RAID Btrfs.

Em alguns casos, o sistema operacional pode falhar ao detectar os dispositivos de armazenamento usados em um sistema de arquivos Btrfs de vários dispositivos ou RAID Btrfs. Nesses casos, você pode usar a opção de montagem do dispositivo para especificar os dispositivos que deseja usar para o sistema de arquivos de vários dispositivos Btrfs ou RAID.

Você pode usar a opção de montagem de dispositivo várias vezes para carregar diferentes dispositivos de armazenamento para o sistema de arquivos de vários dispositivos Btrfs ou RAID.

Você pode usar o nome do dispositivo (ou seja, sdb , sdc ) ou UUID , UUID_SUB ou PARTUUID do dispositivo de armazenamento com a opção de montagem do dispositivo para identificar o dispositivo de armazenamento.

Por exemplo,

• dispositivo=/dev/sdb
• dispositivo=/dev/sdb,dispositivo=/dev/sdc
• dispositivo=UUID_SUB=490a263d-eb9a-4558-931e-998d4d080c5d
• device=UUID_SUB=490a263d-eb9a-4558-931e-998d4d080c5d,device=UUID_SUB=f7ce4875-0874-436a-b47d-3edef66d3424

**6. degraded

A opção de montagem degradada** permite que um RAID Btrfs seja montado com menos dispositivos de armazenamento do que o perfil RAID requer.

Por exemplo, o perfil raid1 requer a presença de 2 dispositivos de armazenamento. Se um dos dispositivos de armazenamento não estiver disponível em qualquer caso, você usa a opção de montagem degradada para montar o RAID mesmo que 1 de 2 dispositivos de armazenamento esteja disponível.

**7. commit

A opção commit** mount é usada para definir o intervalo (em segundos) dentro do qual os dados serão gravados no dispositivo de armazenamento.

O padrão é definido como 30 segundos.

Para definir o intervalo de confirmação para 15 segundos, você pode usar a opção de montagem commit=15 (digamos).

**8. ssd e nossd

A opção de montagem ssd** informa ao sistema de arquivos Btrfs que o sistema de arquivos está usando um dispositivo de armazenamento SSD, e o sistema de arquivos Btrfs faz a otimização SSD necessária.

A opção de montagem nossd desativa a otimização do SSD.

O sistema de arquivos Btrfs detecta automaticamente se um SSD é usado para o sistema de arquivos Btrfs. Se um SSD for usado, a opção de montagem de SSD será habilitada. Caso contrário, a opção de montagem nossd é habilitada.

**9. ssd_spread e nossd_spread

A opção de montagem ssd_spread** tenta alocar grandes blocos contínuos de espaço não utilizado do SSD. Esse recurso melhora o desempenho de SSDs de baixo custo (baratos).

A opção de montagem nossd_spread desativa o recurso ssd_spread .

O sistema de arquivos Btrfs detecta automaticamente se um SSD é usado para o sistema de arquivos Btrfs. Se um SSD for usado, a opção de montagem ssd_spread será habilitada. Caso contrário, a opção de montagem nossd_spread é habilitada.

**10. descarte e nodiscard

Se você estiver usando um SSD que suporte TRIM enfileirado assíncrono (SATA rev3.1), a opção de montagem de descarte** permitirá o descarte de blocos de arquivos liberados. Isso melhorará o desempenho do SSD.

Se o SSD não suportar TRIM enfileirado assíncrono, a opção de montagem de descarte prejudicará o desempenho do SSD. Nesse caso, a opção de montagem nodiscard deve ser usada.

Por padrão, a opção de montagem nodiscard é usada.

**11. norecovery

Se a opção de montagem norecovery** for usada, o sistema de arquivos Btrfs não tentará executar a operação de recuperação de dados no momento da montagem.

**12. usebackuproot e nousebackuproot

Se a opção de montagem usebackuproot for usada, o sistema de arquivos Btrfs tentará recuperar qualquer raiz de árvore ruim/corrompida no momento da montagem. O sistema de arquivos Btrfs pode armazenar várias raízes de árvore no sistema de arquivos. A opção de montagem usebackuproot** procurará uma boa raiz de árvore e usará a primeira boa que encontrar.

A opção de montagem nousebackuproot não verificará ou recuperará raízes de árvore inválidas/corrompidas no momento da montagem. Este é o comportamento padrão do sistema de arquivos Btrfs.

**13. space_cache, space_cache=version, nospace_cache e clear_cache

A opção de montagem space_cache** é usada para controlar o cache de espaço livre. O cache de espaço livre é usado para melhorar o desempenho da leitura do espaço livre do grupo de blocos do sistema de arquivos Btrfs na memória (RAM).

O sistema de arquivos Btrfs suporta 2 versões do cache de espaço livre: v1 (padrão) e v2

O mecanismo de cache de espaço livre v2 melhora o desempenho de sistemas de arquivos grandes (tamanho de vários terabytes).

Você pode usar a opção de montagem space_cache=v1 para definir a v1 do cache de espaço livre e a opção de montagem space_cache=v2 para definir a v2 do cache de espaço livre.

A opção de montagem clear_cache é usada para limpar o cache de espaço livre.

Quando o cache de espaço livre v2 é criado, o cache deve ser limpo para criar um cache de espaço livre v1 .

Portanto, para usar o cache de espaço livre v1 após a criação do cache de espaço livre v2 , as opções de montagem clear_cache e space_cache=v1 devem ser combinadas: clear_cache,space_cache=v1

A opção de montagem nospace_cache é usada para desabilitar o cache de espaço livre.

Para desabilitar o cache de espaço livre após a criação do cache v1 ou v2 , as opções de montagem nospace_cache e clear_cache devem ser combinadas: clear_cache,nosapce_cache

**14. skip_balance

Por padrão, a operação de balanceamento interrompida/pausada de um sistema de arquivos Btrfs de vários dispositivos ou RAID Btrfs será retomada automaticamente assim que o sistema de arquivos Btrfs for montado. Para desabilitar a retomada automática da operação de equilíbrio interrompido/pausado em um sistema de arquivos Btrfs de vários dispositivos ou RAID Btrfs, você pode usar a opção de montagem skip_balance .**

**15. datacow e nodatacow

A opção datacow** mount habilita o recurso Copy-on-Write (CoW) do sistema de arquivos Btrfs. É o comportamento padrão.

Se você deseja desabilitar o recurso Copy-on-Write (CoW) do sistema de arquivos Btrfs para os arquivos recém-criados, monte o sistema de arquivos Btrfs com a opção de montagem nodatacow .

**16. datasum e nodatasum

A opção datasum** mount habilita a soma de verificação de dados para arquivos recém-criados do sistema de arquivos Btrfs. Este é o comportamento padrão.

Se você não quiser que o sistema de arquivos Btrfs faça a soma de verificação dos dados dos arquivos recém-criados, monte o sistema de arquivos Btrfs com a opção de montagem nodatasum .

Perfis Btrfs

Um perfil Btrfs é usado para informar ao sistema de arquivos Btrfs quantas cópias dos dados/metadados devem ser mantidas e quais níveis de RAID devem ser usados para os dados/metadados. O sistema de arquivos Btrfs contém muitos perfis. Entendê-los o ajudará a configurar um RAID Btrfs da maneira que você deseja.

Os perfis Btrfs disponíveis são os seguintes:

single : Se o perfil único for usado para os dados/metadados, apenas uma cópia dos dados/metadados será armazenada no sistema de arquivos, mesmo se você adicionar vários dispositivos de armazenamento ao sistema de arquivos. Assim, 100% do espaço em disco de cada um dos dispositivos de armazenamento adicionados ao sistema de arquivos pode ser utilizado.

dup : Se o perfil dup for usado para os dados/metadados, cada um dos dispositivos de armazenamento adicionados ao sistema de arquivos manterá duas cópias dos dados/metadados. Assim, 50% do espaço em disco de cada um dos dispositivos de armazenamento adicionados ao sistema de arquivos pode ser utilizado.

raid0 : No perfil raid0 , os dados/metadados serão divididos igualmente em todos os dispositivos de armazenamento adicionados ao sistema de arquivos. Nesta configuração, não haverá dados/metadados redundantes (duplicados). Assim, 100% do espaço em disco de cada um dos dispositivos de armazenamento adicionados ao sistema de arquivos pode ser usado. Se, em qualquer caso, um dos dispositivos de armazenamento falhar, todo o sistema de arquivos será corrompido. Você precisará de pelo menos dois dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid0 .

raid1 : No perfil raid1 , duas cópias dos dados/metadados serão armazenadas nos dispositivos de armazenamento adicionados ao sistema de arquivos. Nesta configuração, a matriz RAID pode sobreviver a uma falha de unidade. Mas você pode usar apenas 50% do espaço total em disco. Você precisará de pelo menos dois dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid1 .

raid1c3 : No perfil raid1c3 , três cópias dos dados/metadados serão armazenadas nos dispositivos de armazenamento adicionados ao sistema de arquivos. Nesta configuração, a matriz RAID pode sobreviver a duas falhas de unidade, mas você pode usar apenas 33% do espaço total em disco. Você precisará de pelo menos três dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid1c3 .

raid1c4 : No perfil raid1c4 , quatro cópias dos dados/metadados serão armazenadas nos dispositivos de armazenamento adicionados ao sistema de arquivos. Nesta configuração, a matriz RAID pode sobreviver a três falhas de unidade, mas você pode usar apenas 25% do espaço total em disco. Você precisará de pelo menos quatro dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid1c4 .

raid10 : No perfil raid10 , duas cópias dos dados/metadados serão armazenadas nos dispositivos de armazenamento adicionados ao sistema de arquivos, como no perfil raid1 . Além disso, os dados/metadados serão divididos entre os dispositivos de armazenamento, como no perfil raid0 .

O perfil raid10 é um híbrido dos perfis raid1 e raid0 . Alguns dos dispositivos de armazenamento formam arrays raid1 e alguns desses arrays raid1 são usados para formar um array raid0 . Em uma configuração raid10 , o sistema de arquivos pode sobreviver a uma única falha de unidade em cada uma das matrizes raid1 .

Você pode usar 50% do espaço total em disco na configuração raid10 . Você precisará de pelo menos quatro dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid10 .

raid5 : No perfil raid5 , uma cópia dos dados/metadados será dividida entre os dispositivos de armazenamento. Uma única paridade será calculada e distribuída entre os dispositivos de armazenamento do array RAID.

Em uma configuração raid5 , o sistema de arquivos pode sobreviver a uma única falha de unidade. Se uma unidade falhar, você pode adicionar uma nova unidade ao sistema de arquivos e os dados perdidos serão calculados a partir da paridade distribuída das unidades em execução.

Você pode usar 1 00x(N-1)/N % do total de espaços em disco na configuração raid5 . Aqui, N é o número de dispositivos de armazenamento adicionados ao sistema de arquivos. Você precisará de pelo menos três dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid5 .

raid6 : No perfil raid6 , uma cópia dos dados/metadados será dividida entre os dispositivos de armazenamento. Duas paridades serão calculadas e distribuídas entre os dispositivos de armazenamento do array RAID.

Em uma configuração raid6 , o sistema de arquivos pode sobreviver a duas falhas de unidade ao mesmo tempo. Se uma unidade falhar, você poderá adicionar uma nova unidade ao sistema de arquivos e os dados perdidos serão calculados a partir das duas paridades distribuídas das unidades em execução.

Você pode usar 100x(N-2)/N % do espaço total em disco na configuração raid6 . Aqui, N é o número de dispositivos de armazenamento adicionados ao sistema de arquivos. Você precisará de pelo menos quatro dispositivos de armazenamento para configurar o sistema de arquivos Btrfs no perfil raid6 .

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We live in times where the average man is measured by the speeches he gives — not by the commitments he keeps. People talk about dreams, goals, promises… but what truly remains is what’s honored in the silence of small gestures, in actions that don’t seek applause, in attitudes unseen — yet speak volumes.

Punctuality, for example. Showing up on time isn’t about the clock. It’s about respect. Respect for another’s time, yes — but more importantly, respect for one’s own word. A man who is late without reason is already running late in his values. And the one who excuses his own lateness with sweet justifications slowly gets used to mediocrity.

Keeping your word is more than fulfilling promises. It is sealing, with the mouth, what the body must later uphold. Every time a man commits to something, he creates a moral debt with his own dignity. And to break that commitment is to declare bankruptcy — not in the eyes of others, but in front of himself.

And debts? Even the small ones — or especially the small ones — are precise thermometers of character. A forgotten sum, an unpaid favor, a commitment left behind… all of these reveal the structure of the inner building that man resides in. He who neglects the small is merely rehearsing for his future collapse.

Life, contrary to what the reckless say, is not built on grand deeds. It is built with small bricks, laid with almost obsessive precision. The truly great man is the one who respects the details — recognizing in them a code of conduct.

In Sicily, especially in the streets of Palermo, I learned early on that there is more nobility in paying a five-euro debt on time than in flaunting riches gained without word, without honor, without dignity.

As they say in Palermo: L’uomo si conosce dalle piccole cose.

So, amico mio, Don’t talk to me about greatness if you can’t show up on time. Don’t talk to me about respect if your word is fickle. And above all, don’t talk to me about honor if you still owe what you once promised — no matter how small.

Thank you for reading, my friend!

If this message resonated with you, consider leaving your "🥃" as a token of appreciation.

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DAOs promised decentralization. They offered a system where every member could influence a project's direction, where money and power were transparently distributed, and decisions were made through voting. All of it recorded immutably on the blockchain, free from middlemen.

But something didn’t work out. In practice, most DAOs haven’t evolved into living, self-organizing organisms. They became something else: clubs where participation is unevenly distributed. Leaders remained - only now without formal titles. They hold influence through control over communications, task framing, and community dynamics. Centralization still exists, just wrapped in a new package.

But there's a second, less obvious problem. Crowds can’t create strategy. In DAOs, people vote for what "feels right to the majority." But strategy isn’t about what feels good - it’s about what’s necessary. Difficult, unpopular, yet forward-looking decisions often fail when put to a vote. A founder’s vision is a risk. But in healthy teams, it’s that risk that drives progress. In DAOs, risk is almost always diluted until it becomes something safe and vague.

Instead of empowering leaders, DAOs often neutralize them. This is why many DAOs resemble consensus machines. Everyone talks, debates, and participates, but very little actually gets done. One person says, “Let’s jump,” and five others respond, “Let’s discuss that first.” This dynamic might work for open forums, but not for action.

Decentralization works when there’s trust and delegation, not just voting. Until DAOs develop effective systems for assigning roles, taking ownership, and acting with flexibility, they will keep losing ground to old-fashioned startups led by charismatic founders with a clear vision.

We’ve seen this in many real-world cases. Take MakerDAO, one of the most mature and technically sophisticated DAOs. Its governance token (MKR) holders vote on everything from interest rates to protocol upgrades. While this has allowed for transparency and community involvement, the process is often slow and bureaucratic. Complex proposals stall. Strategic pivots become hard to implement. And in 2023, a controversial proposal to allocate billions to real-world assets passed only narrowly, after months of infighting - highlighting how vision and execution can get stuck in the mud of distributed governance.

On the other hand, Uniswap DAO, responsible for the largest decentralized exchange, raised governance participation only after launching a delegation system where token holders could choose trusted representatives. Still, much of the activity is limited to a small group of active contributors. The vast majority of token holders remain passive. This raises the question: is it really community-led, or just a formalized power structure with lower transparency?

Then there’s ConstitutionDAO, an experiment that went viral. It raised over $40 million in days to try and buy a copy of the U.S. Constitution. But despite the hype, the DAO failed to win the auction. Afterwards, it struggled with refund logistics, communication breakdowns, and confusion over governance. It was a perfect example of collective enthusiasm without infrastructure or planning - proof that a DAO can raise capital fast but still lack cohesion.

Not all efforts have failed. Projects like Gitcoin DAO have made progress by incentivizing small, individual contributions. Their quadratic funding mechanism rewards projects based on the number of contributors, not just the size of donations, helping to elevate grassroots initiatives. But even here, long-term strategy often falls back on a core group of organizers rather than broad community consensus.

The pattern is clear: when the stakes are low or the tasks are modular, DAOs can coordinate well. But when bold moves are needed—when someone has to take responsibility and act under uncertainty DAOs often freeze. In the name of consensus, they lose momentum.

That’s why the organization of the future can’t rely purely on decentralization. It must encourage individual initiative and the ability to take calculated risks. People need to see their contribution not just as a vote, but as a role with clear actions and expected outcomes. When the situation demands, they should be empowered to act first and present the results to the community afterwards allowing for both autonomy and accountability. That’s not a flaw in the system. It’s how real progress happens.

@ 39cc53c9:27168656

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Know Your Customer is a regulation that requires companies of all sizes to verify the identity, suitability, and risks involved with maintaining a business relationship with a customer. Such procedures fit within the broader scope of anti-money laundering (AML) and counterterrorism financing (CTF) regulations.

Banks, exchanges, online business, mail providers, domain registrars... Everyone wants to know who you are before you can even opt for their service. Your personal information is flowing around the internet in the hands of "god-knows-who" and secured by "trust-me-bro military-grade encryption". Once your account is linked to your personal (and verified) identity, tracking you is just as easy as keeping logs on all these platforms.

Rights for Illusions

KYC processes aim to combat terrorist financing, money laundering, and other illicit activities. On the surface, KYC seems like a commendable initiative. I mean, who wouldn't want to halt terrorists and criminals in their tracks?

The logic behind KYC is: "If we mandate every financial service provider to identify their users, it becomes easier to pinpoint and apprehend the malicious actors."

However, terrorists and criminals are not precisely lining up to be identified. They're crafty. They may adopt false identities or find alternative strategies to continue their operations. Far from being outwitted, many times they're several steps ahead of regulations. Realistically, KYC might deter a small fraction – let's say about 1% ^1 – of these malefactors. Yet, the cost? All of us are saddled with the inconvenient process of identification just to use a service.

Under the rhetoric of "ensuring our safety", governments and institutions enact regulations that seem more out of a dystopian novel, gradually taking away our right to privacy.

To illustrate, consider a city where the mayor has rolled out facial recognition cameras in every nook and cranny. A band of criminals, intent on robbing a local store, rolls in with a stolen car, their faces obscured by masks and their bodies cloaked in all-black clothes. Once they've committed the crime and exited the city's boundaries, they switch vehicles and clothes out of the cameras' watchful eyes. The high-tech surveillance? It didn’t manage to identify or trace them. Yet, for every law-abiding citizen who merely wants to drive through the city or do some shopping, their movements and identities are constantly logged. The irony? This invasive tracking impacts all of us, just to catch the 1% ^1 of less-than-careful criminals.

KYC? Not you.

KYC creates barriers to participation in normal economic activity, to supposedly stop criminals. ^2

KYC puts barriers between many users and businesses. One of these comes from the fact that the process often requires multiple forms of identification, proof of address, and sometimes even financial records. For individuals in areas with poor record-keeping, non-recognized legal documents, or those who are unbanked, homeless or transient, obtaining these documents can be challenging, if not impossible.

For people who are not skilled with technology or just don't have access to it, there's also a barrier since KYC procedures are mostly online, leaving them inadvertently excluded.

Another barrier goes for the casual or one-time user, where they might not see the value in undergoing a rigorous KYC process, and these requirements can deter them from using the service altogether.

It also wipes some businesses out of the equation, since for smaller businesses, the costs associated with complying with KYC norms—from the actual process of gathering and submitting documents to potential delays in operations—can be prohibitive in economical and/or technical terms.

You're not welcome

Imagine a swanky new club in town with a strict "members only" sign. You hear the music, you see the lights, and you want in. You step up, ready to join, but suddenly there's a long list of criteria you must meet. After some time, you are finally checking all the boxes. But then the club rejects your membership with no clear reason why. You just weren't accepted. Frustrating, right?

This club scenario isn't too different from the fact that KYC is being used by many businesses as a convenient gatekeeping tool. A perfect excuse based on a "legal" procedure they are obliged to.

Even some exchanges may randomly use this to freeze and block funds from users, claiming these were "flagged" by a cryptic system that inspects the transactions. You are left hostage to their arbitrary decision to let you successfully pass the KYC procedure. If you choose to sidestep their invasive process, they might just hold onto your funds indefinitely.

Your identity has been stolen

KYC data has been found to be for sale on many dark net markets^3. Exchanges may have leaks or hacks, and such leaks contain very sensitive data. We're talking about the full monty: passport or ID scans, proof of address, and even those awkward selfies where you're holding up your ID next to your face. All this data is being left to the mercy of the (mostly) "trust-me-bro" security systems of such companies. Quite scary, isn't it?

As cheap as $10 for 100 documents, with discounts applying for those who buy in bulk, the personal identities of innocent users who passed KYC procedures are for sale. ^3

In short, if you have ever passed the KYC/AML process of a crypto exchange, your privacy is at risk of being compromised, or it might even have already been compromised.

(they) Know Your Coins

You may already know that Bitcoin and most cryptocurrencies have a transparent public blockchain, meaning that all data is shown unencrypted for everyone to see and recorded forever. If you link an address you own to your identity through KYC, for example, by sending an amount from a KYC exchange to it, your Bitcoin is no longer pseudonymous and can then be traced.

If, for instance, you send Bitcoin from such an identified address to another KYC'ed address (say, from a friend), everyone having access to that address-identity link information (exchanges, governments, hackers, etc.) will be able to associate that transaction and know who you are transacting with.

Conclusions

To sum up, KYC does not protect individuals; rather, it's a threat to our privacy, freedom, security and integrity. Sensible information flowing through the internet is thrown into chaos by dubious security measures. It puts borders between many potential customers and businesses, and it helps governments and companies track innocent users. That's the chaos KYC has stirred.

The criminals are using stolen identities from companies that gathered them thanks to these very same regulations that were supposed to combat them. Criminals always know how to circumvent such regulations. In the end, normal people are the most affected by these policies.

The threat that KYC poses to individuals in terms of privacy, security and freedom is not to be neglected. And if we don’t start challenging these systems and questioning their efficacy, we are just one step closer to the dystopian future that is now foreseeable.

Edited 20/03/2024 * Add reference to the 1% statement on Rights for Illusions section to an article where Chainalysis found that only 0.34% of the transaction volume with cryptocurrencies in 2023 was attributable to criminal activity ^1

@ ec9bd746:df11a9d0

🌍 Time Window:

🕘 When: Every even week on Sunday at 9:00 PM CET
🗺️ Where: https://cornychat.com/eurocorn

Start: 21:00 CET (Prague, UTC+1)
End: approx. 02:00 CET (Prague, UTC+1, next day)
Duration: usually 5+ hours.

| Region | Local Time Window | Convenience Level | |-----------------------------------------------------|--------------------------------------------|---------------------------------------------------------| | Europe (CET, Prague) 🇨🇿🇩🇪 | 21:00–02:00 CET | ✅ Very Good; evening & night | | East Coast North America (EST) 🇺🇸🇨🇦 | 15:00–20:00 EST | ✅ Very Good; afternoon & early evening | | West Coast North America (PST) 🇺🇸🇨🇦 | 12:00–17:00 PST | ✅ Very Good; midday & afternoon | | Central America (CST) 🇲🇽🇨🇷🇬🇹 | 14:00–19:00 CST | ✅ Very Good; afternoon & evening | | South America West (Peru/Colombia PET/COT) 🇵🇪🇨🇴 | 15:00–20:00 PET/COT | ✅ Very Good; afternoon & evening | | South America East (Brazil/Argentina/Chile, BRT/ART/CLST) 🇧🇷🇦🇷🇨🇱 | 17:00–22:00 BRT/ART/CLST | ✅ Very Good; early evening | | United Kingdom/Ireland (GMT) 🇬🇧🇮🇪 | 20:00–01:00 GMT | ✅ Very Good; evening hours (midnight convenient) | | Eastern Europe (EET) 🇷🇴🇬🇷🇺🇦 | 22:00–03:00 EET | ✅ Good; late evening & early night (slightly late) | | Africa (South Africa, SAST) 🇿🇦 | 22:00–03:00 SAST | ✅ Good; late evening & overnight (late-night common) | | New Zealand (NZDT) 🇳🇿 | 09:00–14:00 NZDT (next day) | ✅ Good; weekday morning & afternoon | | Australia (AEDT, Sydney) 🇦🇺 | 07:00–12:00 AEDT (next day) | ✅ Good; weekday morning to noon | | East Africa (Kenya, EAT) 🇰🇪 | 23:00–04:00 EAT | ⚠️ Slightly late (night hours; late night common) | | Russia (Moscow, MSK) 🇷🇺 | 23:00–04:00 MSK | ⚠️ Slightly late (join at start is fine, very late night) | | Middle East (UAE, GST) 🇦🇪🇴🇲 | 00:00–05:00 GST (next day) | ⚠️ Late night start (midnight & early morning, but shorter attendance plausible)| | Japan/Korea (JST/KST) 🇯🇵🇰🇷 | 05:00–10:00 JST/KST (next day) | ⚠️ Early; convenient joining from ~07:00 onwards possible | | China (Beijing, CST) 🇨🇳 | 04:00–09:00 CST (next day) | ❌ Challenging; very early morning start (better ~07:00 onwards) | | India (IST) 🇮🇳 | 01:30–06:30 IST (next day) | ❌ Very challenging; overnight timing typically difficult|

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@ c066aac5:6a41a034

I’m drawn to extremities in art. The louder, the bolder, the more outrageous, the better. Bold art takes me out of the mundane into a whole new world where anything and everything is possible. Having grown up in the safety of the suburban midwest, I was a bit of a rebellious soul in search of the satiation that only came from the consumption of the outrageous. My inclination to find bold art draws me to NOSTR, because I believe NOSTR can be the place where the next generation of artistic pioneers go to express themselves. I also believe that as much as we are able, were should invite them to come create here.

My Background: A Small Side Story

My father was a professional gamer in the 80s, back when there was no money or glory in the avocation. He did get a bit of spotlight though after the fact: in the mid 2000’s there were a few parties making documentaries about that era of gaming as well as current arcade events (namely 2007’sChasing GhostsandThe King of Kong: A Fistful of Quarters). As a result of these documentaries, there was a revival in the arcade gaming scene. My family attended events related to the documentaries or arcade gaming and I became exposed to a lot of things I wouldn’t have been able to find. The producer ofThe King of Kong: A Fistful of Quarters had previously made a documentary calledNew York Dollwhich was centered around the life of bassist Arthur Kane. My 12 year old mind was blown: The New York Dolls were a glam-punk sensation dressed in drag. The music was from another planet. Johnny Thunders’ guitar playing was like Chuck Berry with more distortion and less filter. Later on I got to meet the Galaga record holder at the time, Phil Day, in Ottumwa Iowa. Phil is an Australian man of high intellect and good taste. He exposed me to great creators such as Nick Cave & The Bad Seeds, Shakespeare, Lou Reed, artists who created things that I had previously found inconceivable.

I believe this time period informed my current tastes and interests, but regrettably I think it also put coals on the fire of rebellion within. I stopped taking my parents and siblings seriously, the Christian faith of my family (which I now hold dearly to) seemed like a mundane sham, and I felt I couldn’t fit in with most people because of my avant-garde tastes. So I write this with the caveat that there should be a way to encourage these tastes in children without letting them walk down the wrong path. There is nothing inherently wrong with bold art, but I’d advise parents to carefully find ways to cultivate their children’s tastes without completely shutting them down and pushing them away as a result. My parents were very loving and patient during this time; I thank God for that.

With that out of the way, lets dive in to some bold artists:

Nicolas Cage: Actor

There is an excellent video by Wisecrack on Nicolas Cage that explains him better than I will, which I will linkhere. Nicolas Cage rejects the idea that good acting is tied to mere realism; all of his larger than life acting decisions are deliberate choices. When that clicked for me, I immediately realized the man is a genius. He borrows from Kabuki and German Expressionism, art forms that rely on exaggeration to get the message across. He has even created his own acting style, which he calls Nouveau Shamanic. He augments his imagination to go from acting to being. Rather than using the old hat of method acting, he transports himself to a new world mentally. The projects he chooses to partake in are based on his own interests or what he considers would be a challenge (making a bad script good for example). Thus it doesn’t matter how the end result comes out; he has already achieved his goal as an artist. Because of this and because certain directors don’t know how to use his talents, he has a noticeable amount of duds in his filmography. Dig around the duds, you’ll find some pure gold. I’d personally recommend the filmsPig, Joe, Renfield, and his Christmas film The Family Man.

Nick Cave: Songwriter

What a wild career this man has had! From the apocalyptic mayhem of his band The Birthday Party to the pensive atmosphere of his albumGhosteen, it seems like Nick Cave has tried everything. I think his secret sauce is that he’s always working. He maintains an excellent newsletter calledThe Red Hand Files, he has written screenplays such asLawless, he has written books, he has made great film scores such asThe Assassination of Jesse James by the Coward Robert Ford, the man is religiously prolific. I believe that one of the reasons he is prolific is that he’s not afraid to experiment. If he has an idea, he follows it through to completion. From the albumMurder Ballads(which is comprised of what the title suggests) to his rejected sequel toGladiator(Gladiator: Christ Killer), he doesn’t seem to be afraid to take anything on. This has led to some over the top works as well as some deeply personal works. Albums likeSkeleton TreeandGhosteenwere journeys through the grief of his son’s death. The Boatman’s Callis arguably a better break-up album than anything Taylor Swift has put out. He’s not afraid to be outrageous, he’s not afraid to offend, but most importantly he’s not afraid to be himself. Works I’d recommend include The Birthday Party’sLive 1981-82, Nick Cave & The Bad Seeds’The Boatman’s Call, and the filmLawless.

Jim Jarmusch: Director

I consider Jim’s films to be bold almost in an ironic sense: his works are bold in that they are, for the most part, anti-sensational. He has a rule that if his screenplays are criticized for a lack of action, he makes them even less eventful. Even with sensational settings his films feel very close to reality, and they demonstrate the beauty of everyday life. That's what is bold about his art to me: making the sensational grounded in reality while making everyday reality all the more special. Ghost Dog: The Way of the Samurai is about a modern-day African-American hitman who strictly follows the rules of the ancient Samurai, yet one can resonate with the humanity of a seemingly absurd character. Only Lovers Left Aliveis a vampire love story, but in the middle of a vampire romance one can see their their own relationships in a new deeply human light. Jim’s work reminds me that art reflects life, and that there is sacred beauty in seemingly mundane everyday life. I personally recommend his filmsPaterson,Down by Law, andCoffee and Cigarettes.

NOSTR: We Need Bold Art

NOSTR is in my opinion a path to a better future. In a world creeping slowly towards everything apps, I hope that the protocol where the individual owns their data wins over everything else. I love freedom and sovereignty. If NOSTR is going to win the race of everything apps, we need more than Bitcoin content. We need more than shirtless bros paying for bananas in foreign countries and exercising with girls who have seductive accents. Common people cannot see themselves in such a world. NOSTR needs to catch the attention of everyday people. I don’t believe that this can be accomplished merely by introducing more broadly relevant content; people are searching for content that speaks to them. I believe that NOSTR can and should attract artists of all kinds because NOSTR is one of the few places on the internet where artists can express themselves fearlessly. Getting zaps from NOSTR’s value-for-value ecosystem has far less friction than crowdfunding a creative project or pitching investors that will irreversibly modify an artist’s vision. Having a place where one can post their works without fear of censorship should be extremely enticing. Having a place where one can connect with fellow humans directly as opposed to a sea of bots should seem like the obvious solution. If NOSTR can become a safe haven for artists to express themselves and spread their work, I believe that everyday people will follow. The banker whose stressful job weighs on them will suddenly find joy with an original meme made by a great visual comedian. The programmer for a healthcare company who is drowning in hopeless mundanity could suddenly find a new lust for life by hearing the song of a musician who isn’t afraid to crowdfund their their next project by putting their lighting address on the streets of the internet. The excel guru who loves independent film may find that NOSTR is the best way to support non corporate movies. My closing statement: continue to encourage the artists in your life as I’m sure you have been, but while you’re at it give them the purple pill. You may very well be a part of building a better future.

@ e4950c93:1b99eccd

Contenu à venir.

En savoir plus sur Wikipedia

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@ e4950c93:1b99eccd

Contenu à venir.

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@ e4950c93:1b99eccd

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@ 88cc134b:5ae99079

nostr:nevent1qvzqqqqqqypzpzxvzd935e04fm6g4nqa7dn9qc7nafzlqn4t3t6xgmjkr3dwnyreqyvhwumn8ghj7urjv4kkjatd9ec8y6tdv9kzumn9wshszymhwden5te0wp6hyurvv4cxzeewv4ej7qpqx9an7hcqyevak03eefm8dluhn6frcryph6ua069w7d8c8784zcwqwxgp2r

@ e4950c93:1b99eccd

Qu'est-ce qu'une matière naturelle ? La question fait débat, et chacun-e privilégiera ses propres critères. Voici comment les matières sont classées sur ce site. La liste est régulièrement mise à jour en fonction des produits ajoutés. N'hésitez pas à partager votre avis !

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✅ Matières naturelles

Matières d'origine végétale, animale ou minérale, sans transformation chimique altérant leur structure moléculaire.

🌱 Principaux critères : - Biodégradabilité - Non-toxicité - Présence naturelle nécessitant le minimum de transformation

🔍 Liste des matières naturelles : - Bois - Cellulose régénérée (cupra, lyocell, modal, viscose) - Chanvre - Coton - Cuir - Latex naturel, caoutchouc - Liège - Lin - Laine - Métal - Soie - Terre - Verre - … (Autres matières)

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Les versions biologiques de ces matières (sans traitement chimique, maltraitance animale, etc.) sont privilégiées pour référencer les produits sur ce site, tel qu'indiqué sur la fiche de chaque matière (à venir).

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🔍 Liste des matières non naturelles : - Acrylique - Élasthanne, lycra, spandex - Polyamides, nylon - Polyester - Silicone - … (Autres matières)

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@ 8bad797a:8461b4bc

Frank Palmer Purcell

I claim to be a Catholic American; even though I now follow the Russian Orthodox tradition, I do so in a small sui juris Church in communion with Rome, not Constantinople. When I was a little kid, knee high to a trilobite, some folks still had a problem with that, with being Catholic and American, I mean; Orthodoxy was beyond our horizon. My mother was one of those who had the problem. As long as I was a Catholic like my father (and her own mother, as a little girl in Ireland and on the lower East Side), I couldn't be a real American like her father, a bookbinder replaced by a machine, disowned by his family for marrying out of caste, who spent his days in the nearest tavern. "Pop" Palmer died at 78, and four years later I was born and named for him, or at least that was my mother's intention. The priest baptized me in Latin, as was the custom in those dark days, and pronounced "Frank" so that it sounded like the nickname ("Frenchy") of a (doubtless) dirty medieval Italian beggar baptized Giovanni.

My early spirituality, to use a ten dollar word for a fifty cent thing, was more American than Franciscan. Emerson and Thoreau, Melville and Whitman spoke and still speak to me as no European voice can, and when I came to study philosophy in a serious way I found the Americans, Josiah Royce, Rufus Jones and Ernest Hocking, C. I. (not C. S.) Lewis and Brand (not Paul) Blanshard, speaking a language that was my own, though by then the professoriate resonated to other tonalities. Though I fell in love with Schopenhauer and Kierkegaard, as every teenager who meets them must, and inhaled the sweet incense and felt the calming breeze of the shrines of the East, as my generation did, and was introduced to the mysteries of Thomas Aquinas by the subtle writings of Jacques Maritain, as we should all be, when I came to take hold of the great tradition of Western theology in a personal way, I found the distinctly American perspectives of Paul Tillich and Richard (not Reinhold) Niebuhr most helpful.

Back in 1963, in the New Jersey family television room, Joseph Campbell's urbane mythological sermons on Channel 13 (still a Newark station) touched something deep inside me an hour after Bishop Sheen's passionate exhortations on Channel 5 had left me (perhaps deplorably) cold. I would go up to my room and say my prayers after a fashion in time for the nightly racetrack bugle and exhilarating nostalgia of Arthur Fiedler's performance of the Bahnfrei Polka of Edouard Strauss, which introduced the nightly raconteurship of the incomparable Jean Shepherd, and, if I were still awake, the more outre world of Long John Nebel and his, ah, eccentric guests. You can't get more American than that. Or more New Jersey.

As the child of a mixed marriage and a pupil of the public schools I was not warmly welcome in the Catholic ghetto. Still, in those years of the civil rights revolution and the Vietnam War, with the polarized positions of right and left equally abstract and inhumane, I found my take on national affairs reflecting the distinctly Catholic perspectives of Dorothy Day and Thomas Merton on the one hand and Frederick Wilhelmsen and Erik Maria, Ritter von Kuehnelt-­Leddihn on the other. And, though the writings of Rufus Jones, to which I even now frequently turn for inspiration, had led me to seek out a Quaker education, I found it was the Catholic scholars and pioneers of the spirit who were beginning the interreligious dialogue which was then and is now one of the pressing needs of humanity. In graduate school I became a devoted Americanist, that is, a scholar dedicated to using the tools of the historian of ideas to get some sense of what this place is all about, this gallimaufry of peoples who have somehow, in spite of all learned and astute prognostications, made themselves and each other into a kind of unity, a unity which it may take someone like the present [at the time of writing] Pope (and there isn't really anyone else very much like him) to discern.

I do not speak of Joseph Ratzinger, Benedict XVI, as a theologian nor even as a philosopher, but I must note that in New York and Washington in 2008 he revealed himself as an historian of ideas of astonishing and exquisite discernment. By this I mean, among other things, of course, that he strongly confirmed the discoveries and intimations of my own forty years of brooding in and on America. I was fortunate indeed to turn up at Columbia University's Teachers College when Douglas Sloan was putting the finishing touches on his groundbreaking study of the Scottish Enlightenment as the great inspiration of the American colonists, especially the intellectual elite, in the age of the War of Independence. Sloan's insights would eventually be popularized, without their scholarly context and qualifications, in Garry Wills' bestselling Inventing America, and it is now taken for granted that our Founding Father Across the Sea was not John Locke, but the Ulster Scot Francis Hutcheson (1694-­1746).

Indeed, the Evangelical position seems to be that it was Hutcheson who corrupted American civilization at the root, turning us from the Calvinist faith once delivered to Jonathan Edwards (himself a notorious Lockean, but never mind). In fact, Oxford University Press recently published a six hundred page tract to that effect, authored at Wheaton. Hutcheson, and the Scottish school of Common Sense which he inspired, held that all human beings, Pagan and Christian, Protestant and Catholic, share a basic ability to come to an understanding of certain fundamental truths, and can come to agreement upon these with the aid of reason. Calvinism, especially the neo­Calvinism which is the unquestioned (because unquestionable) paradigm of the Evangelical academy, holds that the elect have a unique and divinely sanctioned "world view" which stands in judgment of all others in all particulars. To these zealots the very idea that there can be any common human ground between believers and unbelievers is itself a damnable heresy. Still, it is the damnable heresy on which American society and civilization are built, and the Calvinism which so despises it is a near kin of those varieties of Islam that Benedict so boldly challenged at Regensburg in 2006.

When the same Benedict addressed the United Nations a year and a half later, he pointed out how the principles of that august body, and the Universal Declaration of Human Rights whose anniversary he was commemorating, grew out of the Natural Law philosophy of CounterReformation Scholasticism, particularly as formulated by Francisco de Vitoria (1492?–1546). Needless to say, the "Scottish Philosophy" of a later age grew out of this tradition as well, and many of the American founders were directly familiar with Natural Law theory as expounded by Catholic ­­ and Protestant ­­ Scholastics. On the same visit Benedict made ample use of the language of sacred architecture, as if in conscious homage to the fact that he was honoring a country founded by Freemasons, who used that language to teach the conformity of right living to the law of nature and nature's God. If he was giving a Catholic interpretation to this symbolism, so did the Catholic Jacobites who were prominent in the Craft before the Masonic movement became identified with indifferentism, anticlericalism, and finally (at least on the Continent) atheism. It was striking indeed that to one steeped in American tradition it was the Pope of Rome of all people who was speaking our own language in a familiar tone, and the neo­Calvinist Evangelicals who jibbered and muttered in an outlandish and menacing jargon more Muslim than Christian. I sure wonder what Mommy would think.

Natural Law. What is that to us today; what was it to me in what we call the Vietnam era? In 2008 the issue was torture, and a President of the United States who took pleasure in his presumed power to order it, to physically degrade his enemies, to morally degrade our own soldiers. I am proud that when Mr. Bush asked our military for advice on the subject, they replied that he has no such power, that such actions are contrary to our laws and the traditions of our armed services, and, moreover, ineffectual. (The latter point is an important indication that powerful men order torture not to accomplish anything, but to pleasure themselves.) And I am ashamed that he chose to take the advice of Israeli advisors, who hold to another morality, one going back to ancient Assyria, and profoundly alien to our own Christian civilization.

In my youth the overriding issue was not torture, but terrorism. Not that torture didn't take place. At graduate school I knew a former naval officer who had interrogated captured Viet Minh and Viet Cong; the "extraordinary means" had been applied by our allies by the time he was introduced to his prisoners, and the specialists who had softened them up had already moved on or backed off. The issues before us then were atrocious acts of war against civilian populations in North and South Vietnam, in Laos and Cambodia, in Central and South America, even in Germany and Japan a generation before, not to mention the subversion and corruption of constitutional government in America by a regime that felt justified in using any means necessary to keep power away from the Communists and their sympathizers, the Democrats and liberal Republicans.

Nor was such evil a monopoly of the so­called right. A young antiwar activist formerly associated with Martin Luther King even went so far as to criticize the sainted Che Guevara for not being enough of a terrorist to tear the peasantry away from their conformity to a "fascist" state. (Two generations later the man was advising George Bush.) In my undergraduate days I had been a loyal member of the conservative movement, back when the Intercollegiate Studies Institute was still called the Intercollegiate Society of Individualists, some members of the Students for a Democratic Society still honored democracy, and Murray Rothbard and Carl Ogelsby were moving "beyond left and right." If I got nothing more from the conservatives, and in fact I got a great deal more, it was an ever deepening admiration for Edmund Burke. Burke was prized by the cold warriors because his Letters on a Regicide Peace could be used to justify a war of extermination against the Soviet Union, the Peoples Republic of China, and any other people so temerarious as not join the alliance against these forces of absolute evil and subordinate their interests to those of the United States. A superficial reading, I need hardly remark. But Burke was not only the acute critic of the French Revolution who predicted the Terror from its earliest signs, he also was a tireless advocate for Irish freedom, particularly freedom of conscience, and a loyal ally of the American colonies in Parliament. But Burke's finest hour came at the end of his long career, when he boldly fought against the depredations of Warren Hastings and the British East India Company. Anyone who wants to know what natural law meant to the men of the Eighteenth Century, including those who liberated the American colonies and forged their political constitution can get a good sense of it from the eighth day (!) of his impeachment of Hastings before the House of Lords, which, I warn you, I have quoted before and shall no doubt quote again:

No man can lawfully govern himself according to his own will—much less can one person be governed by the will of another. We are all born in subjection—all born equally, high and low, governors and governed, in subjection to one great, immutable, preexistent law, prior to all our devices, and prior to all our contrivances, paramount to all our ideas and to all our sensations, antecedent to our very existence, by which we are knit and connected in the eternal frame of the universe, out of which we can not stir. This great law does not arise from our conventions or compacts; on the contrary, it gives to our conventions and compacts all the force and sanction they can have: it does not arise from our vain institutions. Every good gift is of God, all power is of God; and He who has given the power, and from whom alone it originates, will never suffer the exercise of it to be practised upon any less solid foundation than the power itself. If, then, all dominion of man over man is the effect of the divine disposition, it is bound by the eternal laws of Him that gave it, with which no human authority can dispense; neither he that exercises it, nor even those who are subject to it; and, if they were mad enough to make an express compact, that should release their magistrate from 5 his duty, and should declare their lives, liberties and properties, dependent upon, not rules and laws, but his mere capricious will, that covenant would be void. This arbitrary power is not to be had by conquest. Nor can any sovereign have it by succession; for no man can succeed to fraud, rapine, and violence. Those who give and those who receive arbitrary power are alike criminal; and there is no man but is bound to resist it to the best of his power, wherever it shall show its face to the world.

Mr. Jefferson couldn't have put it better. Human rights are inalienable --­­ you can't give them away, and when they are taken away there is not only the right of rebellion, but the solemn duty to resist. The difficulty of natural law theory, of course, is in the details. Back in '68 Pope Paul VI had announced that artificial contraception was against the natural law, but this decision did not immediately commend itself to the common sense of many of those who were not subject to his religious authority. I don't mean he was wrong, or that he exceeded his authority, or even that his decision was inopportune. But when the Supreme Court, alarmed by the birthrate of blacks and an end to white domination of the nation and the world, soon mandated abortion on demand, it was all too easy to dismiss arguments in favor of the human being of the embryonic human as religious dogma rather than an honest attempt to think things through. Since then the concept of natural law is often dismissed by feminists and homosexualists (to use Mr. Vidal's eloquent term) as a mere excuse for oppression. It does seem to me, however, that the insistent denial of the very idea of human rights does nothing to advance the liberation of humanity or any part of it. But maybe that's just me.

In any case, I don't think America was ever anything like the sort of Catholic nation that, say, Portugal was under the late Dr. Salazar, or is very likely to get there any time soon, despite the best wishes and even efforts of some of my friends. I do think that for a good part of our history a great many people in public life would have said that the words of Burke I have quoted express their most basic political convictions and sentiments as well as anyone ever could, and this puts America right at the center of the great tradition of Western civilization. And this was true long after old Europe had gone down other ways, the ways of the French revolution, the reaction against it, and the nationalism that synthesized the worst of both. To be sure, we have had nationalists here, and have them today, and have preached our crusades to end slavery, make the world safe for democracy, eradicate the evil empire of the moment, but there is, if not always a ringing and uncontested affirmation of civilized values, by which I mean the values of our civilization, at least a powerful nostalgia for them, and a sincere wish that one could believe in them with a good conscience, a good conscience which postmodernist deconstructionism denies us. A good conscience which Joseph Ratzinger Benedict XVI, who has suffered modernity as few of us have and thought more deeply about it, was offering us back.

To be perfectly frank, it took the Catholic Church a good long time to recognize the Christian virtues of Enlightenment, even the Scottish one, and Revolution, even the American one. Better late than never. And despite the mantric invocation of John Courtney Murray, the Church in America has not always been on the side of the angels. The theology of the American Church has always been Jansenist, not Catholic, combining the worst of Pelagius and Calvin, making Boston Irish the kissing cousins of Cotton Mather. The American Church never permitted itself to be organized according to canon law because this would limit the despotism of prelates. The American Church refused to acknowledge the priesthood of Eastern Catholics ordained as married men, driving the Catholic Ruthenians into communion with the Patriarch of Moscow (the present Orthodox Church in America), and later blackmailing a bankrupt papacy into forbidding married priests throughout the Western hemisphere, driving a second group of Ruthenians into communion with the Ecumenical Patriarch of Constantinople (the present American Carpatho­Russian Orthodox Diocese).

They American Cathholic Church wouldn't even allow American women to become real nuns, or foreign nuns to come to America without renouncing their vows. The vast majority of Catholic women called nuns are nothing of the sort, but religious sisters first organized as cheap labor at the beck and call of the clergy, and now loose cannons like the Papessas Mother Angelica and Sister Joan. Yes, one or two real abbeys for women were founded in the last century, but the American Church continues to hold the contemplative life in deepest contempt, even for women. Women religious lead the crusade against contemplative traditions, and now rail against the Church as an organ of worldly power from which they are unjustly excluded.

Deprived of traditional spiritual direction, a lamentable number of priests "demythologized" the Faith while looking to worldly culture for a way of salvation. Many found it in the gospel of orgasm, and undertook to liberate the young men in their care by sharing the only joy they thought worth having, with results we see today.

Catholic involvement in American public life has not been edifying either. The American bishops turned their backs on Benedict XV's attempt to end the slaughter in the trenches and refused to make any move to bring Woodrow Wilson over to the side of peace. As patriotic Americans, they in effect signed on to the WASP jihad to extirpate the Catholic powers of the Old World. A couple of generations later millions of Catholic schoolchildren were forced to write letters demanding that the Senate not censure that great American Joseph McCarthy, who was probably the Soviet Union's most valuable (presumably unwitting) asset in American public life, who had discredited all responsible criticism of Communism and its supporters by viciously slandering the United States Army, the Department of State, and the Protestant clergy as nests of traitors. Some years later Catholic activists succeeded in driving the voices of moderation out of the Republican Party, and the urban ethnic social conservatives out of the Democratic, and the forms of civility from the public square.

Americans can be forgiven for not rushing to enlist in the nearest Roman Catholic parish. There are other conversions needed, perhaps beginning with American Catholics themselves. Back in the days of Reagan a fellow named Alan Bloom made an almost persuasive case that the American Mind was closed to the Great Tradition of Western Civilization, and needed to be reopened. Alas, Bloom was a Neoconservative, a follower of their guru Leo Strauss, and a teacher of a a number of shady operatives of the Program for the New American Century type, as Saul Bellow's last novel so amusingly portrays him. Bloom's Great Tradition was something cobbled together by Machiavelli and others out of the misunderstood shards of ancient paganism; thinkers and writers tainted by the Christian gospel remained under embargo. (Mortimer Adler was less fearful, more intellectually curious, but look where he ended up.) It took a Bavarian Pope to remind us that the basic principles of our cherished hopes of international organization and human rights, and indeed of the American founding itself, go back to the Iberian scholastics of the Catholic Reformation. ("Counter­Reformation" is misleadingly negative.)

Benedict's reminder harmonized well with my own studies in the history of philosophy. I began some five decades ago with the riddle, the riddles, of Charles Sanders Peirce (1839­ - 1914), our own and only philosopher to be ranked with the likes of Aristotle and Kant. What was this Common Sense he went on and on about? (The Scottish Philosophy was studiously ignored in the academy; it still is.) As I said, I was lucky to find out. Now John Deely has been showing that any postmodern philosophy worthy of the name, one founded on semeiology rather than Cartesian (or empiricist) methodologism, needs to go back to Peirce and with Peirce back to the very beginnings of the theory of signification as we find them in John Poinsot (1589 ­ 1644). Poinsot, as it happens, is part of the same Iberian Renaissance to which Benedict has now called our attention. Indeed, under another name (John of St. Thomas) Poinsot inspired the neo Thomism of Jacques Maritain which undergirded the Christian Humanism of Paul VI and many other Fathers of the Second Vatican Council. (His treatise on *The Gifts of the Holy Spirit, as interpreted by theologians often dismissed as too conservative, is behind the rather daring notion that all Christians are called to holiness in this life, and, indeed to the mystical path of acquired contemplation, and thus such more recent developments as Centering Prayer, the World Community for Christian Meditation, and the ommunion and Liberation movement.

As if all this were not enough, Murray Rothbard, no Christian he, though personally excommunicated and anathematized by Ayn Rand for not repudiating his openly Christian wife, has argued that the Austrian School of Economics, the Old Liberalism of von Mises and Hayek, goes back not so much to Adam Smith (who missed a few points), as to the scholastic philosophers of Spain and Portugal in the early modern period. Mention Iberian philosophy to the American of average education and he will look at you as though you had spoken of Uzbek grand opera ­­ or (indeed) the Scottish Enlightenment. He might even tell you that Spanish ignorance, superstition, and bigotry are precisely what God sent Englishmen into the New World to stamp out: the legenda negra. Needless to say, this is not a view of history a good many newcomers to the United States are likely to tolerate with equanimity, and it is just as well that it isn't true.

Once we retire that vulgar prejudice against Hispanidad we might just get a fair hearing for the work of Xavier Zubiri, the only European thinker of the last century who compares with Peirce for breadth of learning and depth of discernment ­­ as well as sheer unadulterated difficulty. If nothing else, the challenge of Catholicity invites Americans to break down the walls of the Anglo­Saxon ghetto, which do not serve us well now, if they ever did. But it may also provoke a new interest in our own Golden Age of (Protestant) theology. Let me set the stage for this with an extended quotation from Joseph Ratzinger's 1977 essay, "Is Faith Really Good News?" (Now translated in Principles of Catholic Theology:

Truth is not always comfortable for man, but it is only truth that makes him free and only freedom that brings him joy. Now, however, we must ask more precisely: What makes a man joyful? What robs him of joy? What puts him at odds with himself? What opens him to himself and to others? When we want to describe the most extreme form of being at odds with existence, we often say of an individual that he does not like himself. But whom or what is he to like who does not like himself? Something very importamt makes its appearance here: egoism, certainly, is natural to man and needs no encouragement; but this is not true of self­acceptance. The former must be overcome; the latter must be discovered, and it is assuredly one of the most dangerous errors of Christian teachers and moralists that they have all too often confused the two and, by exorcizing the affirmation of self, have enabled egoism to avenge such a betrayal by becoming all the more rampant ­­ this, ultimately, of what the French have labeled the maladie catholique: one who wants to live only on the supernatural level and to the exclusion of self will be, in the end, without a self but not, for that reason, selfless. (79)

Reading this a day or two after Ratzinger's papification I couldn't help thinking of our own Paul Tillich, whose seminal sermon "You are Accepted" baptized the human potential movement (as it was called), whose Courage to Be is a perennial best seller even after half a century, whose Systematic Theology Martin Luther King had asked for in his Georgia prison cell, and I myself poured over eagerly as an Earlham undergraduate. Of course the problematic goes back to Kierkegaard's penetrating analysis of despair, and, indeed to Luther's experience of divine wrath and mercy. Now it is all very well to say we must accept our acceptance, somehow (mysticism? art?) so ground ourselves in the very Ground of Being as to powerfully affirm our being against the powers of nonbeing. But is it true? That is the question haunting Tillich, Martin Luther King, and modern American culture down to our own time, which Ratzinger, challenged by Nietzsche and Camus, dared to speak aloud:

We come now to the all­important question: Is it true, then, when someone says to me: "It is good that you exist"? Is it really good? Is it not possible that that person's love, which wills my existence, is just a tragic error? If the love that gives me courage to exist is not based on truth, then I must, in the end, come to curse the love that deceives me that maintains in existence something that were better destroyed. This dilemma could be 10 strikingly illustrated by reference to the interpretations of the contemporary experience of life in Sartre or Camus or in the attitudes of the new Left. Even without such evidence, it is obvious, however, that the apparently so simple act of liking myself, of being at one with myself, actually raises the question of the whole universe It raises the question of truth: Is it good that I exist? Is it good that anything at all exists? is the world good? How many persons today would dare to affirm this question from the heart ­­ to believe it is good that they exist? That is the source of the anxiety and despair that incessantly affect mankind. Love alone is of no avail. It serves no purpose if truth is not on its side. Only when truth and love are in harmony can man know joy. For it is truth that makes man free. (80)

And the question of truth won't leave us alone. For Tillich the Christian faith was perhaps a true myth, but, perhaps true only the way that other myths are true. He tended to sacramentalize modern art, leftish politics, and sexual liberation; the president of Union Seminary had to remind him that it looked bad for their most eminent theologian not to go to church. The tragedy of attempting to make a religion of art, politics, or sex is obvious by now, and it as a sad circumstance that the leadership of the American Catholic Church were seminarians at a time when Catholic theology looked to the Protestants for validation, and Tillich was at the height of his prestige in the liberal denominations. The painful story of Tillich's sexual obsessions is now well known enough from his wife's two memoirs, Dr. King's escapades have stained the memory of the civil rights movement as much as his infatuation with the Soviet power, ­­ and the sexual scandals of the American Church are unspeakably worse, blighting the lives of tens (hundreds?) of thousands of children. That is something Benedict, on his recent visit, would not allow us to forget for even a moment. But at least he offers a remedy in that confrontation with the truth of our being which liberal theology, Catholic and Protestant (though perhaps not Orthodox),attempted to evade:

The content of the Christian evangelium reads: God finds man so important that he himself has suffered for man. The Cross, which was for Nietzche the most detestable expression of the negative character of the Christian religion, is in truth the center of the evangelium, the glad tidings: "It is good that you exist" ­­ No, "It is necessary that you exist." The Cross is the approbation of our existence, not in words, but in an act so completely radical that it caused God to become flesh and pierced this flesh to the quick; that, to God, it was worth the death of his incarnate Son. One who is so loved that the other identifies his life with this love and no longer desires to live if he is deprived of it; one who is loved even unto death ­­ such a one knows that he is truly loved. But if God so loves, then we are loved in truth. Then love is truth, and truth is love. Then life is worth living. This is the evangelium. (81)

The whole idea of the Cross as God's affirmation of man will strike many an American as shocking, ludicrous even. It the ca­ross not the stock in trade of a thousand "evangelists" as the ultimate proof of our total depravity, the ultimate refutation of all aspirations for human freedom and dignity? Surely Nietzsche got that from his preacher father, though it is hard to find any such slander of humanity in either the written scriptures or the teaching of the Fathers of the Church (except for Augustine, and that on a bad day he later repented). I am happy to note that Ratzinger's point of view, scriptural, patristic, and Benedictine in every sense of the term is very close to what some in the Evangelical churches are calling "gracious Christianity," for that is what it is. That movement is still a prophetic minority in the churches and the academy, and we still need to come to terms with the main stream of American spirituality as represented, for better and worse, by Tillich. And Ratzinger, even in his early days as a professor, has given us the means to do just that. Not everything in the American theological mainstream, and not everything in Tillich, needs to be discarded wholesale.

A follower of Ratiznger's good friend Don Liugi Giussani who studies Tillich's theology will find close analogies between Tillich's method of correlation and the principle of correspondence which Giussani urged on members of the Communion and Liberation movement he founded, a movement in which the Ratzinger Pope (to use the Catholic in­jargon) takes more than a passing interest ­­ he is said even now to take part in a weekly School of Community in which movement people use that method to explore the meaning of the Gospel in relation to their own day to day lives, and the meaning of their lives in relation to the Gospel, though his episcopal orders forbid his formal membership in the Fraternity. I do not mean to imply that Benedict is a follower of Giussani in matters of pure theology, but it seems clear that he recognizes Giussani's method as the best practical application of the theological principles both men learned from such masters of La Nouvelle Theologie as de Lubac, von Balthasar, and (with reservations) Rahner.

But before I move away from the idea of correspondence, the method of correlation, I should mention that this became the life work of two American philosophers, Ira Progoff, with whom and with whose students I was privileged to do postdoctoral work, and Eugene Gendlin, both known as psychologists for the contributions they have made to psychology, who offer what I can only describe as means of spiritual direction. The few folks who remember Tillich today often contrast him with Reinhold Niebuhr, his colleague at Union, who inspired the Cold war mainstream much as Tillich inspired the New Left, and whom Don Gius was fond of quoting.

But the man to rediscover is Reinhold's brother Richard, a theologian's theologian, that is, one whose writings were never taken up by the movers and shakers of middlebrow culture. His Meaning of Revelation shows the kind of emphasis the Catholic Church in Europe is coming around to, or coming back to, as it is very much in the spirit of the Fathers of the Church, the Eastern Fathers in particular. For many of us what may be most prophetic in his life work is his refusal of the temptation of neo­conservatism to which Reinhold gave in to his fame and profit. Reinhold ostentatiously resigned from the Fellowship of Reconciliation in the early '30s in righteous indignation that some Christians did not demand that the government do something (what?) about the Japanese in China. Richard, on the other hand, had no hope for the efficacy of political, economic, and military power exercised by the United States against Japan. Sensing that Western Christendom was going the way of old Rome, he thought that the best Christian response was that pioneered by St. Benedict, from whom of course among others the last pontiff took his name. For him the issue was not Japan against China, or the United States against Japan, but, to cite the title of a 1935 book to which he contributed, The Church Against the World. A few years later Dietrich von Hildebrand, in his villa in Florence, was giving the retreats later published as Transformation in Christ to Christian activists who intended to remain behind in Nazi Germany to keep the light of Christian civilization burning in that dark time, and Dietrich Bonhoeffer would take refuge with the Benedictines in his own effort to do the same. A few pages before the long passage I have quoted, Ratzinger's Principles of Catholic Theology gives a lengthy exegesis of Hildebrand's text as the model for Christian repentance. I can't help wondering if this forbidden book is one that his father had hidden around the house, as Evangelicals might have concealed Bonhoeffer's Cost of Discipleship. Discipleship and transformation are not matters of effortful striving, but the response to a calling which is a revelation.

Richard ­­ is particularly enlightening on revelation as calling. He shows that it is not the communication of some kind of knowldege, however supernatural or esoteric, by possession of which we are justified, elevated from the companionship of our neighbors, saved from the world; that would be Gnosticism. Rather, revelation is participation in an ongoing event, a relationship with a person previously unknown, or at least unrecognized. Some words toward the end of The Meaning of Revelation put the matter thus:

Revelation means the moment in our history through which we know ourselves to be known from beginning to end, in which we are apprehended by the knower; it means the the self­disclosure of the judge. Revelation means that we find ourselves to be valued rather than valuing and that all our values are transvaluated by the activity of a universal valuer. When a price is put upon our heads, which is not our price, when the unfairness of all the fair prices we have placed on things is shown up, when the great riches of God reduce our wealth to poverty, that is revelation. When we find out that we are no longer thinking him, but that he first thought us, that is revelation. Revelation is the emergence of the person on whose external garments and body we had looked as objects of our masterful and curious understanding. Revelation means that in our common history the fate that lowers over us as persons in our communities reveals itself to be a person in community with us. What this means for us cannot be expressed in the impersonal ways of creeds or other propositions but only in responsive acts of a personal character. we acknowledge revelation by no third person proposition, such as that there is a God, but only in the direct confession of the heart, "Thou art my God."... From this point forward we must listen for the remembered voice in all the sounds that assail our ears, and look for the remembered activity in all the actions of the world upon us. The God who reveals himself in Jesus Christ is now trusted and known in the contemporary God, revealing himself in every event, but we do not understand how we could tract his working in these happenings if he did not make himself known to us through the memory of Jesus Christ; nor do we know how we should be able to interpret all the words we read as words of God save by the aid of this Rosetta stone. (80 -­ 81)

Catholics who remember the discourses of the Pope Benedict will find the flavor of this passage very Benedictine ­­ in both senses of the term. Those who follow the way of Luigi Giussani find their spirit particularly familiar, for those of them who live in community, including the little band that managed Benedict's household and conduct the School of Community he attended, are known precisely as Memores Domini, those who strive to keep the Lord constantly in mind, and allow their own memory and mindfulness, personal and collective, painful and pleasing, on the surface of association or deeply hidden, to be transformed by their relationship with God in Christ, their participation in the ongoing incarnation of the Word of God: the God who is the author of our nature, and an incarnation that runs to meet the deepest desire of that nature with more that could have been imagined. What this means in the experience of living our life is well stated at the conclusion of Niebuhr's great work:

The God who reveals himself in Jesus Christ meets no unresponsive will but the living spirit of men in search of all good. And he fulfills our need. Here is the one for whose sake all life and every life is worth living, even lives that seem bereft of beauty, of truth and of goodness. The glimpse of his great glory in the face of Jesus Christ, its reflections in the darkened mirrors of the saints' adorations intimate a God who is good beyond all that is good and fair beyond all fairness. Yet the goodness that shines upon us through the moment of revelation is not the glory or the goodness we had expected in our thoughts about deity. The essential goodness of the Father of our Lord Jesus Christ is the simple everyday goodness of love ­­ the value which belongs to a person rather [than] the value we find in an idea or a pattern; it is the goodness which exists as pure activity. He fulfills our expectation of the intrinsic good and yet this adorable goodness differs from everything we had expected, and puts our expectations to shame. We sought a good to love and were found by a good that loved us. And therewith all our religious ambitions are brought low, all our desires to be ministers of God are humbled; he is our minister. By that revelation we are convicted of having corrupted our religious life through our unquenchable desire to keep ourselves with our love of our good in the center of the picture. Here is the goodness that empties itself, and makes itself of no reputation, a goodness that is all outgoing, reserving nothing for itself, yet having all things. So we must begin to rethink all our definitions of deity and convert all our worship and our prayers. Revelation is not the development and not the elimination of our natural religion; it is the revolution of the religious life. (98 -­ 99)

But what does all this mean to one who stands outside the light of revelation, who relies on the reason of Western Civilization, the common sense of the founding Fathers? If believers and unbelievers are to take part in one community, what do we have to say to each other? This is the point of Benedict's challenge to the Muslim world, the question of what could make the libertine Doctor Franklin and the evangelical President Witherspoon active participants in the same foundational dialog. Niebuhr has an answer, and it is the same answer as Benedict:

The pure reason does not need to be limited in order that room be made for faith, but faith emancipates the pure reason from the necessity of defending and guarding the interests of selves, which are now found to be established and guarded, not by nature, but by the God of revelation whose garment nature is. (91 ­- 92)

It is faith that liberates and, indeed, inspires us to invent, develop, explore, and test scientific understandings which would otherwise be too much for the vain imaginings of our all too human hearts:

To know the person is to lose all sense of shame because of kinship with the clod and the ape. The mind is freed to pursue its knowledge of the external world disinterestedly not by the conviction that nothing matters, but by the faith that nothing God has made is mean or unclean. Hence any failure of Christians to develop scientific knowledge of the world is not an indication of their loyalty to the revealed God but of their unbelief. (90 -­ 91)

Seven going on eight decades after these words were published, ministers of "religion" are still attempting to prevent the teaching of ascertained facts of human biology in order to retain the authority of their own stupidly selectively literalistic reading of the Bible; some of the more advanced institutions of Evangelical learning defiantly profess a form of Calvinism in which some sort of theology remains the queen of the sciences in an unconstitutional monarchy, with no other discipline permitted its own proper autonomy and integrity; while in more numerous groves of Academus, even the Roman Catholic plantations, men and women of faith are quickly brushed off as obvious enemies of intellect.

My own mother, as I have said already, doubted that you can be a good Catholic and a real American at the same time. Pope Benedict warned his flock that they will not be good Catholics until they are Americans to the extent of acknowledging the law of nature and of nations as developed by Victoria (among others, some of them Scots), and aspiring to live in local, regional national and international communities under that law, in which the freedom and dignity of the human person are given the first priority. On the other hand I do not see how we can be real Americans without realizing that the aspirations of 1776 and 1789 are grounded in that natural law, and grew up as the fruit of a civilization in which the reason of Greece and Rome reached full maturity in the care of Mother Church, a church whose members, including the hierarchy, were not always consistently faithful to it, calling forth reformations, enlightenments, and even revolutions. I think we must all be Catholic at least in the wider sense of loyalty to that civilization, and our best way may well be to reappropriate the riches of the golden age of American philosophy and theology, of which the work of H. Richard Niebuhr is a small but important part.

Sources quoted: Edmund Burke, Impeachment of Warren Hastings before the House of Lords (numerous editions), eighth day. Joseph Ratzinger, Principles of Catholic Theology. San Fransisco: Ignatius, 1987. H. Richard Niebuhr, The Meaning of Revelation [1941]. Louisville: Westminster John Knox Press, 2006.

© FP Purcell

@ 6c67a3f3:b0ebd196

To explore the link between Gavekal-style platform companies and the US dollar's status as the global reserve currency, we need to view the problem through multiple interlocking lenses—monetary economics, network effects, macro-political architecture, financial plumbing, and the logic of platform capitalism. Gavekal’s conceptual framework focuses heavily on capital-light, scalable businesses that act as platforms rather than traditional linear firms. Their model emphasizes "soft" balance sheets, asset-light capital formation, high intangible value creation, and the scaling of network effects. These traits dovetail in complex ways with the structural position of the United States in the global financial system.

What follows is a broad and recursive dissection of how these two phenomena—platform companies and reserve currency status—are mutually constitutive, each feeding the other, both directly and via second- and third-order effects.

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1. The Core Metaphor: Platforms and Monetary Hegemony

At its root, a platform is a meta-infrastructure—a set of protocols and affordances that enable others to interact, produce, consume, and transact. The dollar, as reserve currency, functions in an analogous way. It is not merely a medium of exchange but a platform for global commerce, pricing, credit formation, and risk transfer.

In this metaphor, the United States is not just a country but a platform operator of global finance. And like Amazon or Apple, it enforces terms of access, extracts rents, underwrites standardization, and benefits disproportionately from marginal activity across its ecosystem. Just as Apple's App Store tax or Amazon’s marketplace fee are invisible to most users, the dollar hegemon collects global seigniorage, institutional influence, and capital inflow not as overt tolls, but through the structuring of default behaviors.

This already suggests a deep isomorphism between platform logic and reserve currency logic.

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1. Capital-Light Scaffolding and Global Dollar Demand

Gavekal-style firms (e.g. Apple, Google, Microsoft) have something unusual in common: they generate high levels of free cash flow with low reinvestment needs. That is, they do not soak up global capital so much as recycle it outward, often via share buybacks or bond issuance. This creates a paradox: they are net issuers of dollar-denominated financial claims even as they are net accumulators of global income.

Now map this onto the structure of reserve currency systems. The US must export financial assets to the world (Treasuries, MBS, high-grade corporates) in order to satisfy foreign demand for dollar claims. But traditional exporting economies (e.g. Germany, China) create excess savings they must park in safe dollar assets, while running trade surpluses.

Gavekal-style firms allow the US to square a circle. The US economy does not need to run trade surpluses, because its platform companies export “intangible products” at near-zero marginal cost (e.g. iOS, search ads, cloud infrastructure), generate global rents, and then repatriate those earnings into US financial markets. These flows offset the US current account deficit, plugging the "Triffin dilemma" (the need to run deficits to supply dollars while maintaining credibility).

Thus, platform companies act as soft exporters, replacing industrial exports with intangible, rent-generating capital. Their global cash flows are then recycled through dollar-denominated assets, providing the scale and liquidity necessary to sustain reserve status.

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1. The Hierarchy of Money and Intangible Collateral

Modern monetary systems rest on a hierarchy of collateral—some assets are more money-like than others. US Treasuries sit at the apex, but AAA-rated corporates, especially those with global footprints and balance-sheet integrity, are close behind.

Platform firms are unique in their capacity to create high-quality, globally accepted private collateral. Apple’s bonds, Microsoft’s equity, and Google’s cash reserves function as synthetic dollar instruments, widely accepted, liquid, and backed by consistent income streams. These firms extend the reach of the dollar system by providing dollar-denominated assets outside the banking system proper, further embedding dollar logic into global capital flows.

Moreover, platform companies often internalize global tax arbitrage, holding cash offshore (or in tax-efficient jurisdictions) and issuing debt domestically. This creates a loop where foreign dollar claims are used to finance US domestic consumption or investment, but the underlying income comes from global activities. This is reverse colonization through intangibles.

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1. Winner-Take-Most Dynamics and Network Effects in Dollar Space

The dollar system, like platform capitalism, obeys a power-law distribution. Liquidity begets liquidity. The more that dollar instruments dominate global trade, the more pricing, settlement, and hedging mechanisms are built around them. This self-reinforcing loop mimics network effect entrenchment: the more users a platform has, the harder it is to displace.

Reserve currency status is not a product of GDP share alone. It’s a function of infrastructure, institutional depth, legal recourse, capital mobility, and networked habits. Likewise, Apple’s dominance is not just about better phones, but about developer lock-in, payment systems, user base, and design mores.

Gavekal-style firms reinforce this pattern: their software platforms often denominate activity in dollars, price in dollars, store value in dollars, and link digital labor across borders into dollar-based flows. YouTube creators in Jakarta are paid in dollars. AWS charges Chilean entrepreneurs in dollars. App Store remittances to Kenya settle in dollars.

This creates global micro-tributaries of dollar flows, all of which aggregate into the larger river that sustains dollar supremacy.

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1. Geopolitical Power Projection by Private Means

Traditional hegemonic systems project power through military, legal, and diplomatic tools. But platforms provide soft control mechanisms. The US can influence foreign populations and elite behavior not merely through embassies and aircraft carriers, but through tech platforms that shape discourse, information flows, norms, and cognitive frames.

This is a kind of cognitive imperialism, in which reserve currency status is bolstered by the fact that cultural products (e.g. Netflix, social media, productivity tools) are encoded in American norms, embedded in American legal systems, and paid for in American currency.

The platform firm thus becomes a shadow extension of statecraft, whether or not it sees itself that way. Dollar hegemony is reinforced not only by Treasury markets and SWIFT access, but by the gravity of the mental ecosystem within which the global bourgeoisie operates. To earn, spend, invest, create, and dream within American-built systems is to keep the dollar central by default.

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1. Second-Order Effects: The Intangibility Ratchet and Global Liquidity Traps

An overlooked consequence of Gavekal-style platform dominance is that global capital formation becomes disembodied. That is, tangible projects—factories, infrastructure, energy systems—become less attractive relative to financial or intangible investments.

As a result, much of the world, especially the Global South, becomes capital-starved even as capital is abundant. Why? Because the returns on tangible investment are less scalable, less defensible, and less liquid than buying FAANG stocks or US Treasuries.

This results in a liquidity trap at the global scale: too much capital chasing too few safe assets, which only reinforces demand for dollar instruments. Meanwhile, intangible-intensive firms deepen their moats by mining attention, user data, and payment flows—often without any large-scale employment or industrial externalities.

Thus, Gavekal-style firms create asymmetric global development, further concentrating economic gravitational mass in the dollar zone.

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1. Feedback Loops and Fragility

All of this breeds both strength and fragility. On one hand, platform firm cash flows make the dollar system seem robust—anchored in cash-generative monopolies with global reach. On the other hand, the system becomes narrower and more brittle. When so much of global liquidity is intermediated through a few firms and the sovereign system that hosts them, any attack on these nodes—financial, legal, technological, or geopolitical—could unseat the equilibrium.

Moreover, platform logic tends to reduce systemic redundancy. It optimizes for efficiency, not resilience. It centralizes control, narrows option sets, and abstracts real production into code. If the dollar system ever loses credibility—through inflation, sanctions overreach, geopolitical backlash, or platform fatigue—the network effects could reverse violently.

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1. Conclusion: The Intangible Empire

The United States today operates an empire of intangibles, in which reserve currency status and platform firm dominance are co-constituted phenomena. Each reinforces the other:

Platform firms channel global rents into dollar instruments.

The dollar system provides legal scaffolding, liquidity, and pricing infrastructure for these firms.

Global user bases are conditioned into dollar-denominated interaction by default.

Financial markets treat platform firms as synthetic sovereigns: safe, liquid, predictable.

What is left is a cybernetic loop of financialized cognition: the dollar is strong because platform firms dominate, and platform firms dominate because the dollar is strong.

This loop may persist longer than many expect, but it is not permanent. Its unravelling, when it comes, will likely not be driven by any single actor, but by the erosion of symbolic power, the emergence of parallel platforms, or the ecological unsustainability of the model. But for now, the Gavekal firm and the dollar empire are the two poles of a single global architecture—seen best not as cause and effect, but as the two faces of the same Janus coin.

@ f11e91c5:59a0b04a

!!!2022-07-07に書かれた記事です。

暗号通貨とかでお弁当売ってます 11:30〜14:00ぐらいでやってます

◆住所 木曜日・東京都渋谷区宇田川町41 （アベマタワーの下らへん）

◆お値段

Monacoin 3.9mona

Bitzeny 390zny

Bitcoin 3900sats (#lightningNetwork)

Ethereum 0.0039Ether(#zkSync)

39=thank you. （円を基準にしてません）

最近は週に一回になりました。 他の日はキッチンカーの現場を探したり色々してます。 東京都内で平日ランチ出店出来そうな場所があればぜひご連絡を！

写真はNFCタグです。 スマホにウォレットがあればタッチして3900satsで決済出来ます。 正直こんな怪しい手書きのNFCタグなんて絶対にビットコイナーは触りたくも無いだろうなと思いますが、これでも良いんだぜというメッセージです。

今までbtcpayのposでしたが速度を追求してこれに変更しました。 たまに上手くいかないですがそしたら渋々POS出すので温かい目でよろしくお願いします。

ノードを建てたり決済したりで1年経ちました。 最近も少しずつノードを建てる方が増えてるみたいで本当凄いですねUmbrel 大体の人がルーティングに果敢に挑むのを見つつ 奥さんに土下座しながら費用を捻出する弱小の私は決済の利便性を全開で振り切るしか無いので応援よろしくお願いします。

あえて あえて言うのであれば、ルーティングも楽しいですけど やはり本当の意味での即時決済や相手を選んでチャネルを繋げる楽しさもあるよとお伝えしたいっ！！ 決済を受け入れないと分からない所ですが 承認がいらない時点で画期的です。

QRでもタッチでも金額指定でも入力でも もうやりようには出来てしまうし進化が恐ろしく早いので1番利用の多いpaypayの手数料（事業者側のね）を考えたらビットコイン凄いじゃない！と叫びたくなる。 が、やはり税制面や価格の変動（うちはBTC固定だけども）ウォレットの操作や普及率を考えるとまぁ難しい所もあるんですかね。

それでも継続的に沢山の人が色んな活動をしてるので私も何か出来ることがあれば 今後も奥さんに土下座しながら頑張って行きたいと思います。

(Originally posted 2022-07-07)

I sell bento lunches for cryptocurrency. We’re open roughly 11:30 a.m. – 2:00 p.m. Address Thursdays – 41 Udagawa-chō, Shibuya-ku, Tokyo (around the base of Abema Tower)

Prices Coin Price Note Monacoin 3.9 MONA
Bitzeny 390 ZNY Bitcoin 3,900 sats (Lightning Network)
Ethereum 0.0039 ETH (zkSync) “39” sounds like “thank you” in Japanese. Prices aren’t pegged to yen.

These days I’m open only once a week. On other days I’m out scouting new spots for the kitchen-car. If you know weekday-lunch locations inside Tokyo where I could set up, please let me know!

The photo shows an NFC tag. If your phone has a Lightning wallet, just tap and pay 3,900 sats. I admit this hand-written NFC tag looks shady—any self-respecting Bitcoiner probably wouldn’t want to tap it—but the point is: even this works!

I used to run a BTCPay POS, but I switched to this setup for speed. Sometimes the tap payment fails; if that happens I reluctantly pull out the old POS. Thanks for your patience.

It’s been one year since I spun up a node and started accepting Lightning payments. So many people are now running their own nodes—Umbrel really is amazing. While the big players bravely chase routing fees, I’m a tiny operator scraping together funds while begging my wife for forgiveness, so I’m all-in on maximising payment convenience. Your support means a lot!

If I may add: routing is fun, but instant, trust-minimised payments and the thrill of choosing whom to open channels with are just as exciting. You’ll only understand once you start accepting payments yourself—zero-confirmation settlement really is revolutionary.

QR codes, NFC taps, fixed amounts, manual entry… the possibilities keep multiplying, and the pace of innovation is scary fast. When I compare it to the merchant fees on Japan’s most-used service, PayPay, I want to shout: “Bitcoin is incredible!” Sure, taxes, price volatility (my shop is BTC-denominated, though), wallet UX, and adoption hurdles are still pain points.

Even so, lots of people keep building cool stuff, so I’ll keep doing what I can—still on my knees to my wife, but moving forward!

@ 7bdef7be:784a5805

The following script try, using nak, to find out the last ten people who have followed a target_pubkey, sorted by the most recent. It's possibile to shorten search_timerange to speed up the search.

```

!/usr/bin/env fish

Target pubkey we're looking for in the tags

set target_pubkey "6e468422dfb74a5738702a8823b9b28168abab8655faacb6853cd0ee15deee93"

set current_time (date +%s) set search_timerange (math $current_time - 600) # 24 hours = 86400 seconds

set pubkeys (nak req --kind 3 -s $search_timerange wss://relay.damus.io/ wss://nos.lol/ 2>/dev/null | \ jq -r --arg target "$target_pubkey" ' select(. != null and type == "object" and has("tags")) | select(.tags[] | select(.[0] == "p" and .[1] == $target)) | .pubkey ' | sort -u)

if test -z "$pubkeys" exit 1 end

set all_events "" set extended_search_timerange (math $current_time - 31536000) # One year

for pubkey in $pubkeys echo "Checking $pubkey" set events (nak req --author $pubkey -l 5 -k 3 -s $extended_search_timerange wss://relay.damus.io wss://nos.lol 2>/dev/null | \ jq -c --arg target "$target_pubkey" ' select(. != null and type == "object" and has("tags")) | select(.tags[][] == $target) ' 2>/dev/null)

set count (echo "$events" | jq -s 'length')

if test "$count" -eq 1
    set all_events $all_events $events
end

end

if test -n "$all_events" echo -e "Last people following $target_pubkey:" echo -e ""

set sorted_events (printf "%s\n" $all_events | jq -r -s '
unique_by(.id) |
sort_by(-.created_at) |
.[] | @json
')

for event in $sorted_events
    set npub (echo $event | jq -r '.pubkey' | nak encode npub)
    set created_at (echo $event | jq -r '.created_at')
    if test (uname) = "Darwin"
        set follow_date (date -r "$created_at" "+%Y-%m-%d %H:%M")
    else
        set follow_date (date -d @"$created_at" "+%Y-%m-%d %H:%M")
    end
    echo "$follow_date - $npub"
end

end ```

@ 86d4591f:a987c633

Once upon a time, power wore a crown. Then it wore a top hat. Today, it wears a hoodie and speaks in sanitized mission statements about connection, safety, and user experience. But make no mistake: this is empire — softened, digitized, gamified, but empire all the same.

The old robber barons built railroads and refineries. They captured the flow of goods and oil. The new ones build feeds and filters. They’ve captured the flow of attention, of meaning, of reality itself.

We used to trade in commodities; now we trade in perception. The platform is the factory, your data the raw material, your behavior the product. And like all robber barons, these new lords of code and cloud mask extraction in the language of progress.

They promise frictionless connection while selling surveillance. They promise community while cultivating dependency. They promise democratization while algorithmically anointing kings and silencing dissidents. A swipe, a like, a follow — every gesture is monetized. Every word is moderated. Every post is subject to invisible whims dressed up as “community standards.”

And we? We scroll through curated realities in gilded cages. We call it the feed, but what is it feeding? We’re not the customers — we’re the cattle. The economy has shifted from production to prediction, from ownership to access, from sovereignty to servitude.

The invisible hand now wears visible chains.

But rebellion brews — not as a riot, but as a protocol. Nostr: No gatekeepers. No kill switches. No boardroom behind the curtain. Just a blunt, defiant tool — a new printing press for the digital age.

Nostr isn’t slick. It doesn’t care about onboarding funnels or quarterly growth. It cares about freedom. It is infrastructure for speech that doesn’t ask permission. A raw wire of intent between human beings. An insurgent standard in a world of walled gardens.

This is not just about apps. This is about autonomy. About reclaiming the digital commons. About refusing to let five companies in Silicon Valley draw the borders of acceptable thought.

So plant your flag. Publish what they won’t. Build what they fear. This is not nostalgia for the early web — it is the refusal to let the next web become a prison wrapped in personalization.

The New Robber Barons control the rails of perception.

But we are building tunnels.

Protocol over platform.

Signal over spectacle.

Freedom over frictionless servitude.

Speak freely. Build fiercely. The territory is ours to reclaim.

@ bcbb3e40:a494e501

|| |:-:| |WAJDA, Andrzej; Cenizas y diamantes, 1958|

Presentamos una nueva reseña cinematográfica, y en esta ocasión hemos elegido «Cenizas y diamantes», una película polaca del célebre y prolífico director Andrzej Wajda (1926-2016), estrenada en el año 1958. Se trata de uno de los grandes clásicos del cine polaco. El filme refleja una etapa dramática desde la perspectiva histórica para la nación polaca, como es el final de la Segunda Guerra Mundial, a raíz de la capitulación alemana del 8 de mayo de 1945. El contexto en el que se desarrolla se ambienta en la celebración del final de la guerra con el aplastante triunfo de la URSS, con las tropas soviéticas ocupando toda la Europa oriental, y en particular Polonia, que vive un momento de oscuridad e incertidumbre. El protagonista, Maciek Chełmicki (interpretado magistralmente por Zbigniew Cybulski (1927-1967), apodado el «James Dean polaco»), es un joven nacionalista polaco, de orientación anticomunista, que se ve implicado en un complot urdido para asesinar a un líder comunista local. Maciek opera desde la clandestinidad, bajo el grupo Armia Krajowa (AK), el Ejército Nacional polaco, una organización de resistencia, primero contra los alemanes y, posteriormente, contra los soviéticos. Durante el metraje, se plantea una dicotomía permanente entre la libertad entendida como la defensa de la soberanía de Polonia, desde posturas nacionalistas, y quienes consideran la ocupación soviética como algo positivo. Estas circunstancias atrapan al protagonista, que se ve envuelto en una espiral de violencia y traición.

Maciek Chełmicki, nuestro protagonista, cuenta con todas las características del héroe trágico, pues tiene en sus manos una serie de acciones que comprometen el futuro de un pueblo, que consiste en cumplir la misión que le ha sido encomendada, pero en su camino se cruza una joven, Krystyna, una joven camarera de un hotel de la que se enamora en ese mismo día. Este último hecho sirve de punto de partida para todas las dudas, dilemas y dicotomías a las que hacemos referencia. Hay un dilema moral evidente en un mundo en ruinas, devastado por la guerra, la muerte y el nihilismo. En este sentido Wajda nos muestra un lenguaje cinematográfico muy evidente, a través de una técnica expresionista muy depurada, con el uso del blanco y negro, los contrastes generados por las sombras y la atmósfera opresiva que transmite angustia, desesperación y vulnerabilidad de los protagonistas. Además también destilan una fuerte carga emocional, donde no están exentos elementos poéticos y un poderoso lirismo.

|| |:-:| |Maciek Chełmicki, el protagonista.|

Hay elementos simbólicos que no podemos obviar, y que contribuyen a consolidar el análisis que venimos haciendo, como, por ejemplo, la estética del protagonista, con unas gafas oscuras, que actúan como una suerte de barrera frente al mundo que le rodea, como parte del anonimato tras el cual el joven Maciek vive de forma introspectiva su propio drama particular y el de toda una nación.

|| |:-:| |NITOGLIA, Curzio; En el mar de la nada: Metafísica y nihilismo a prueba en la posmodernidad; Hipérbola Janus, 2023|

Hay una escena especialmente poderosa, y casi mítica, en la que los dos jóvenes protagonistas, Maciek y Krystina, se encuentran entre las ruinas de una Iglesia, en la que se destaca en primer plano, ocupando buena parte de la pantalla, la imagen de un Cristo invertido sobre un crucifijo, donde también se encuentran dos cuerpos colgados hacia abajo en una estampa que refleja la devastación moral y espiritual de toda una época. De hecho, la imagen del crucifijo invertido refleja el máximo punto de subversión y profanación de lo sagrado, y que en el caso concreto de la película viene a representar la destrucción del orden moral y de valores cristianos que la propia guerra ha provocado. Polonia es una nación profundamente católica, convertida al Cristianismo en el 966 a raíz de la conversión del príncipe Miecislao I, contribuyendo de manera decisiva a la formación de la identidad nacional polaca. El catolicismo siempre ha sido un medio de cohesión y defensa frente a las influencias extranjeras y la ocupación de terceros países, una constante en la historia del país, como el que ilustra la propia película con la URSS. En este sentido, la imagen de una Iglesia en ruinas, el lugar donde se encuentra representado el principio de lo sagrado e inviolable, supone una forma de perversión de todo principio de redención y salvación frente a la tragedia, y al mismo tiempo viene a significar que la Tradición ha sido abandonada y pervertida. En la misma línea, el protagonista, Maciek, se encuentra atrapado en una espiral de violencia a través de sus actos terroristas perpetrados contra la autoridad soviética que ocupa su país. Los dos cuerpos anónimos que cuelgan boca abajo, de forma grotesca, también participan de este caos y desequilibrio de un orden dislocado, son parte de la deshumanización y el nihilismo que todo lo impregna.

|| |:-:| |Maciek y Krystina en una iglesia en ruinas|

Como ya hemos mencionado, la película se encuentra plagada de paradojas y dicotomías, en las que nuestro protagonista, el joven rebelde e inconformista, debe elegir permanentemente, en unas decisiones que resultan trascendentales para su futuro y el de la propia nación. La figura femenina que irrumpe en su vida, y que representa un principio disruptivo que provoca una fractura interior y una crisis, le suscita una toma de conciencia de su propia situación y le fuerza a tomar un camino entre la «felicidad», del «amor», la «esperanza» y la «vida», que le permita superar la deriva nihilista y autodestructiva de la lucha clandestina, la cual le aboca a un destino trágico (que no vamos a desentrañar para no hacer spoiler). En relación al propio título de la película, «Cenizas y diamantes», basada en el poema del poeta y dramaturgo polaco Cyprian Norwid (1821-1883) y en la novela del autor, también polaco, Jerzy Andrzejewski (1909-1983), nos destaca la dualidad de los dos elementos que lo componen, y que definen el contraste entre el mundo sombrío y oscuro (Cenizas) y la esperanza y la luz que representa susodicha figura femenina (diamantes). La segunda alternativa parece un imposible, una quimera irrealizable que se pliega ante un Destino implacable, irreversible y cruel.

En consecuencia, y a la luz de los elementos expuestos, podemos decir que se nos presentan dilemas propios de la filosofía existencialista, que conoce su punto álgido en esos años, con autores como Jean Paul Sartre (1905-1980), Albert Camus (1913-1960), Karl Jaspers (1883-1969) o Martin Heidegger (1889-1976) entre otros. Respecto a éste último, a Heidegger, podemos encontrar algunas claves interesantes a través de su filosofía en relación al protagonista, a Maciek, especialmente a través de la idea del Dasein, a la idea de haber sido arrojado al mundo (Geworfenheit), y la manera tan extrema y visceral en la que vive susodicha condición. Todos aquellos elementos que dan sentido a la vida colectiva se encuentran decaídos o destruidos en su esencia más íntima, la Patria, la religión o la propia idea de Comunidad orgánica. De modo que el protagonista se ha visto «arrojado» frente a una situación o destino indeseado, en unas coyunturas totalmente desfavorables en las que no queda otra elección. Sus decisiones están permanentemente condicionadas por la circunstancia descrita y, por tanto, vive en un mundo donde no controla nada, en lugar de ser sujeto es un mero objeto transportado por esas circunstancias ajenas a su voluntad. Sin embargo, y en coherencia con el Dasein heideggeriano, vemos como Maciek, a raíz de conocer a Krystyna, comienza a experimentar una catarsis interior, que muestra por momentos el deseo de superar ese «ser arrojado al mundo contra tu voluntad», trascendiendo esa condición absurda e irracional de unas decisiones enajenadas de su voluntad para dotar de una significación y un sentido la propia existencia.

|| |:-:| |Andrzej Wajda, el director de la película.|

Otro elemento característico de la filosofía heideggeriana lo podemos encontrar en la «angustia» (angst) a través de la ausencia de un sentido y fundamento último que justifique la existencia del protagonista. Es una angustia en a que el Dasein se enfrenta a la «nada», a ese vacío existencial que hace inútil toda la lucha que Maciek lleva a cabo en la clandestinidad, con asesinatos y actos de terrorismo que pretenden salvaguardar algo que ya no existe, y que simboliza muy bien la Iglesia en ruinas con sus símbolos religiosos invertidos de la que hablábamos con anterioridad. Recuerda un poco a esa dicotomía que se plantea entre ser conservador o reaccionario frente a una realidad como la del propio presente, en la que los valores tradicionales han sido totalmente destruidos, y más que conservar se impone la reacción para volver a construir de la nada.

|| |:-:| |Hipérbola Janus; Textos para la Tradición en tiempos del oscurecimiento: Artículos publicados entre 2014 y 2019 en hiperbolajanus.com; Hipérbola Janus, 2019|

Todas las dudas que asaltan al protagonista se ven incrementadas en el momento decisivo, cuando se dispone a dar muerte al líder comunista. Se produce una tensión interna en Maciek, que se encuentra ligado a la joven que ha conocido ese día, y en ella es donde encuentra ese leve destello de humanidad. Esa circunstancia le hace replantearse por un instante el cumplimiento de su misión, pero es un dilema que no tiene salida, y por ello le asalta nuevamente la angustia frente a esa «nada», ese mundo vacío e incomprensible que trasciende el marco de sus propias elecciones.

Uno de los conceptos centrales de Heidegger en Ser y tiempo es el Sein-zum-Tode (ser-para-la-muerte), la idea de que la muerte es la posibilidad más propia y definitiva del Dasein, y que enfrentarla auténticamente permite vivir de manera más plena. Y es que el protagonista se encuentra permanentemente sobre esa frontera entre la vida y la muerte, que afronta con todas sus consecuencias, conscientemente, y la acepta. Esta actitud podría leerse como una forma de Dasein inauténtico, una huida del ser-para-la-muerte mediante la distracción (das Man, el «se» impersonal). Sin embargo, su decisión de cumplir la misión sugiere un enfrentamiento final con esa posibilidad. Otro aspecto que podemos conectar con el pensamiento heideggeriano es la autenticidad o inautenticidad de la vida del protagonista. En relación a la inautenticidad vemos como al principio sigue las órdenes de sus superiores en la organización sin cuestionarlas, lo cual implica un comportamiento inequívocamente alienante. Respecto a aquello que resulta auténtico de su existencia son sus relaciones con Krystyna, que supone imponer su propia voluntad y decisión, mostrando un Dasein que asume su libertad.

|| |:-:| |Escena de la película.|

Otros aspectos más generales de la filosofía existencialista redundan sobre estos mismos aspectos, con la elección entre la libertad absoluta y la condena inevitable. La idea del hombre condenado a actuar, a una elección continua, aún cuando el hombre no es dueño de su destino, o las consecuencias de tales acciones son absurdas, irracionales e incomprensibles. El propio absurdo de la existencia frente al vacío y la ausencia de principios sólidos en los que cimentar la vida, no solo en sus aspectos cotidianos más básicos, sino en aquellos más profundos de la existencia. La soledad y la propia fatalidad frente a un Destino que, como ya hemos apuntado anteriormente, parece imponerse de manera irrevocable, y podríamos decir que brutalmente, al individuo aislado, incapaz de asirse en una guía, en unos valores que le permitan remontar la situación.

En términos generales «Cenizas y diamantes», además de ser una película de gran calidad en sus aspectos técnicos, en su fotografía, en la configuración de sus escenas y en el propio desarrollo argumental, bajo un guión espléndidamente ejecutado a lo largo de sus 98 minutos de duración, también nos invita a una reflexión profunda sobre la condición humana y la propia Modernidad. Y es algo que vemos en nuestros días, con las consecuencias de un pensamiento débil, con la promoción del individualismo, el hedonismo y lo efímero. La ausencia de estructuras sólidas, la subversión de toda forma de autoridad y jerarquía tradicionales. Paradójicamente, el mundo actual tiende a formas de poder y autoridad mucho más invasivas y coercitivas, tanto a nivel individual como colectivo, pero en la misma línea abstracta e impersonal que nos describe la película, abocándonos a la alienación y la inautenticidad de nuestras propias vidas. Y como Maciek, también nosotros, vivimos en un mundo dominado por la incertidumbre y la desesperanza, en el que el globalismo y sus perversas ideologías deshumanizantes actúan por doquier.

|| |:-:| |Carátula original de la película en polaco.|

---

Artículo original: Hipérbola Janus, Reseña de «Cenizas y Diamantes» (Andrzej Wajda, 1958) (TOR), 31/Mar/2025

@ 57d1a264:69f1fee1

• The Dangers of Ignorance
• A Brief History of Mechanistic Interpretability
• The Utility of Interpretability
• What We Can Do

The progress of the underlying technology is inexorable, driven by forces too powerful to stop, but the way in which it happens—the order in which things are built, the applications we choose, and the details of how it is rolled out to society—are eminently possible to change, and it’s possible to have great positive impact by doing so. We can’t stop the bus, but we can steer it. —Dario Amodei

originally posted at https://stacker.news/items/967193

@ edeb837b:ac664163

We’re incredibly proud to announce that NVSTly has won the Gold Stevie® Award for Tech Startup of the Year – Services in the 23rd Annual American Business Awards®! Winners were officially revealed on April 24th, and this recognition is a powerful validation of the innovation, impact, and passion our team continues to deliver every day.

More than 250 professionals worldwide participated in the judging process to select this year’s Stevie Award winners.

We were honored among a competitive field of over 3,600 nominations from organizations across nearly every industry. NVSTly was recognized for redefining social investing with a first-of-its-kind platform that empowers traders to track, share, and automatically broadcast trades and buy/sell alerts across nearly every financial market—including stocks, options, forex, and crypto—with futures support coming soon.

The Stevie judges praised NVSTly for “creating an ecosystem that blends brokerage integration, real-time trade tracking, and community engagement into one seamless experience,” and noted that “NVSTly’s social investing model is paving the way for a new generation of retail traders.”

This award comes at a time of major momentum for us:

:star: 4.9-star rating on the iOS App Store :star: 5.0-star rating on Google Play :star: 4.9-star rating on Product Hunt :star: 5.0-star rating on Disboard for our 51,000+ strong Discord trading community :star: 4.98-star rating on Top.gg — making our trading bot the highest-rated and only one of its kind in the finance category

And it’s not our first recognition. NVSTly has previously earned:

:trophy: Fintech Product of the Week on Product Hunt (2023 & 2024) :trophy: People’s Choice Award at the 2024 Benzinga Fintech Awards

We’re still just getting started. Our mobile and web platform is used by over 10,000 traders, and our brokerage integrations now include Webull, with Moomoo support launching in the coming days and Schwab integration already underway. These integrations allow traders to automate buy/sell alerts directly to their NVSTly followers and across Discord and supported social platforms.

“Winning a Gold Stevie is an incredible milestone that reflects the hard work of our team and the unwavering support of our community,” said Rich Watson, CEO of NVSTly. “We’ve always believed that trading should be transparent, collaborative, and empowering—and this recognition confirms we’re building something truly impactful.”

More than 3,600 nominations from organizations of all sizes and in virtually every industry were submitted this year for consideration in a wide range of categories, including Startup of the Year, Executive of the Year, Best New Product or Service of the Year, Marketing Campaign of the Year, Thought Leader of the Year, and App of the Year, among others. NVSTly was nominated in the Tech Startup of the Year – Services category for financial technology startups.

We’ll be officially celebrated at the 2025 Stevie Awards gala in New York City on June 10, but today, we’re celebrating with the traders, creators, investors, and builders who have believed in our mission from day one. (It's still undecided if anyone representing NVSTly will attend the award event to be presented or award.)

Thank you for being part of this journey. We’re just getting started.

@ 33633f1e:21137a92

Toglobal learninghuwabohu – wer räumt das alles auf?

Einheit veröffentlicht am Oktober 9, 2024 von settle

Worum religlobalt

| | | |:---:|:---:| | | |

Die zweite Schöpfungserzählung / Kirchenwälder in Äthiopien / Bewahrung der Schöpfung

Wir alle leben auf einer Erde – Tiere, Pflanzen und Menschen. Am Anfang war die Erde wüst und leer … aus diesem anfänglichen Tohuwabohu schafft Gott die natürliche Ordnung der Welt. Ursprünglich, so erzählt es der erste Schöpfungshymnus, war alles gut, wenn auch aus menschlicher Sicht, ziemlich durcheinander.

In der zweiten Schöpfungserzählung setzt Gott den Menschen in einen Paradiesgarten. Dieser Mensch soll nun die Erde behüten und bewahren. Das bedeutet auch Platz zu schaffen und aufzuräumen. Menschen greifen gemäß ihrem Auftrag, den Garten zu bestellen, in die Natur ein. Welche Konsequenzen hat unser Handeln? Wie sieht es mit dem zweiten Teil des Auftrags aus, den Garten auch zu beschützen? Was bedeutet es, wenn Menschen anfangen “auszuräumen” und dabei die Konsequenzen nicht mitbedenken?

In diesem Unterrichtsentwurf lernen Schüler:innen die biblischen Schöpfungserzählungen kennen und setzen sich kritisch mit den Folgen des menschlichen Handelns für Klima und Umwelt auseinander. Beispielhaft werden die Brot für die Welt “Reli fürs Klima”-Projekte aufgenommen. Anhand von Projekten in Kirchenwäldern der orthodoxen Kirche in Äthiopien und in Kirchenwäldern in Brandenburg erfahren die Schülerinnen und Schüler praktische Möglichkeiten, den Auftrag Gottes an die Menschen, die Schöpfung zu bebauen und zu bewahren, ernst zu nehmen und umzusetzen. Wie kann richtiges Aufräumen aussehen?

Die Konzeption orientiert sich am Dreischritt „Erkennen –Begreifen – Handeln“:

1. Erkennen: Und siehe, es war sehr gut … – Zugang zum 2. biblischen Schöpfungsbericht (Gen 2,4–15)
2. Begreifen: Und machet sie euch untertan – zerstören wir die Erde?
3. Handeln: Bestellen und beschützen – kleine Paradiesgärten

Für das Unterrichtsvorhaben werden mindestens 3 x 45 Minuten Unterrichtszeit veranschlagt. Alle drei Teile des Unterrichtes können auch deutlich vertiefter und mit größerem Zeiteinsatz und -aufwand durchgeführt werden.

Das vorgestellte Unterrichtsvorhaben wurde entwickelt im Rahmen des von Brot für die Welt geförderten Projektes “reliGlobal”. Zur Förderung des “Globalen Lernens” erstellen Mitarbeiter:innen aus mehreren Pädagogischen Instituten in der EKD kooperativ Unterrichtsmaterialien für den evangelischen Religionsunterricht.

Unterrichtsschritte

---

Tohuwabohu – Schritt 1 Erkennen

In diesem Schritt beschäftigen sich die Schüler:innen mit dem zweiten biblischen Schöpfungsbericht.

---

Tohuwabohu – Schritt 2 Begreifen

In diesem Schritt werden die Auswirkungen der Eingriffe des Menschen in die Natur ins Blickfeld genommen und problematisiert.

---

Tohuwabohu – Schritt 3 Handeln

In diesem Schritt lernen die Schüler:innen praktische Möglichkeiten, die Natur zu bewahren, kennen und selbst umzusetzen.

Metamaterial

---

Tohuwabohu – Theologisch-Didaktische Hinweise

---

Tohuwabohu – Curricularer Bezug

---

Tohuwabohu – Hintergrund

@ 6f50351f:7b36c393

Toglobal learninghuwabohu – wer räumt das alles auf?

Einheit veröffentlicht am Oktober 9, 2024 von settle

Worum religlobalt

| | | |:---:|:---:| | | |

Die zweite Schöpfungserzählung / Kirchenwälder in Äthiopien / Bewahrung der Schöpfung

Wir alle leben auf einer Erde – Tiere, Pflanzen und Menschen. Am Anfang war die Erde wüst und leer … aus diesem anfänglichen Tohuwabohu schafft Gott die natürliche Ordnung der Welt. Ursprünglich, so erzählt es der erste Schöpfungshymnus, war alles gut, wenn auch aus menschlicher Sicht, ziemlich durcheinander.

In der zweiten Schöpfungserzählung setzt Gott den Menschen in einen Paradiesgarten. Dieser Mensch soll nun die Erde behüten und bewahren. Das bedeutet auch Platz zu schaffen und aufzuräumen. Menschen greifen gemäß ihrem Auftrag, den Garten zu bestellen, in die Natur ein. Welche Konsequenzen hat unser Handeln? Wie sieht es mit dem zweiten Teil des Auftrags aus, den Garten auch zu beschützen? Was bedeutet es, wenn Menschen anfangen “auszuräumen” und dabei die Konsequenzen nicht mitbedenken?

In diesem Unterrichtsentwurf lernen Schüler:innen die biblischen Schöpfungserzählungen kennen und setzen sich kritisch mit den Folgen des menschlichen Handelns für Klima und Umwelt auseinander. Beispielhaft werden die Brot für die Welt “Reli fürs Klima”-Projekte aufgenommen. Anhand von Projekten in Kirchenwäldern der orthodoxen Kirche in Äthiopien und in Kirchenwäldern in Brandenburg erfahren die Schülerinnen und Schüler praktische Möglichkeiten, den Auftrag Gottes an die Menschen, die Schöpfung zu bebauen und zu bewahren, ernst zu nehmen und umzusetzen. Wie kann richtiges Aufräumen aussehen?

Die Konzeption orientiert sich am Dreischritt „Erkennen –Begreifen – Handeln“:

1. Erkennen: Und siehe, es war sehr gut … – Zugang zum 2. biblischen Schöpfungsbericht (Gen 2,4–15)
2. Begreifen: Und machet sie euch untertan – zerstören wir die Erde?
3. Handeln: Bestellen und beschützen – kleine Paradiesgärten

Für das Unterrichtsvorhaben werden mindestens 3 x 45 Minuten Unterrichtszeit veranschlagt. Alle drei Teile des Unterrichtes können auch deutlich vertiefter und mit größerem Zeiteinsatz und -aufwand durchgeführt werden.

Das vorgestellte Unterrichtsvorhaben wurde entwickelt im Rahmen des von Brot für die Welt geförderten Projektes “reliGlobal”. Zur Förderung des “Globalen Lernens” erstellen Mitarbeiter:innen aus mehreren Pädagogischen Instituten in der EKD kooperativ Unterrichtsmaterialien für den evangelischen Religionsunterricht.

Unterrichtsschritte

---

Tohuwabohu – Schritt 1 Erkennen

In diesem Schritt beschäftigen sich die Schüler:innen mit dem zweiten biblischen Schöpfungsbericht.

---

Tohuwabohu – Schritt 2 Begreifen

In diesem Schritt werden die Auswirkungen der Eingriffe des Menschen in die Natur ins Blickfeld genommen und problematisiert.

---

Tohuwabohu – Schritt 3 Handeln

In diesem Schritt lernen die Schüler:innen praktische Möglichkeiten, die Natur zu bewahren, kennen und selbst umzusetzen.

Metamaterial

---

Tohuwabohu – Theologisch-Didaktische Hinweise

---

Tohuwabohu – Curricularer Bezug

---

Tohuwabohu – Hintergrund

@ bcbb3e40:a494e501

El 7 de febrero de 2025, Donald Trump firmó una orden ejecutiva que establecía una «Oficina de la Fe» en la Casa Blanca, dirigida por su asesora espiritual Paula White-Cain, la pastora de esa «teología de la prosperidad» (prosperity theology) que predica el «Evangelio de la salud y la riqueza» (health and wealth gospel^1). Investida de su nueva función, la reverenda pastora dijo: «Tengo la autoridad para declarar a la Casa Blanca un lugar santo. Es mi presencia la que la santifica»[^2]. Los siete rabinos del «Sanedrín Naciente» —la corte suprema que guiará a Israel cuando se reconstruya el Templo de Jerusalén— enviaron conmovedoras felicitaciones al presidente Trump por el establecimiento de esta Oficina. «Expresamos nuestra sincera gratitud —se lee en el mensaje oficial enviado a Trump desde el Monte Sión— por llevar la fe a la vanguardia de la cultura estadounidense y mundial mediante el establecimiento de la Oficina de la Fe en la Casa Blanca. Su reconocimiento de la importancia de la religión en la vida pública es un paso hacia la restauración de los valores morales y del liderazgo espiritual en el mundo[^3]. La carta del «Sanedrín Naciente», que augura el éxito a la «misión divina» del presidente estadounidense, reproduce las dos caras de una «moneda del Templo», acuñada en 2017 para celebrar el traslado de la embajada estadounidense a Jerusalén y, simultáneamente, el centenario de la Declaración Balfour. En el anverso se ven los perfiles de Donald Trump y Ciro el Grande, a quien la tradición judía atribuye la reconstrucción del templo destruido por los babilonios, con la inscripción (en hebreo e inglés) «Cyrus —Balfour— Trump Declaration 1917-2017»; en el reverso está la imagen del Templo de Jerusalén[^4]. Otra moneda, que lleva los perfiles de Trump y Ciro en el anverso y los de Trump y Netanyahu en el reverso, fue acuñada en 2018 para celebrar el septuagésimo aniversario de la independencia del «Estado de Israel»; se observa dos inscripciones en hebreo e inglés: «Y Él me encargó construirle una casa en Jerusalén» y «Guerra de los Hijos de la Luz contra los Hijos de las Tinieblas».

El tema de la «guerra de los Hijos de la Luz contra los Hijos de las Tinieblas» ha tenido una difusión particular en el imaginario y la propaganda trumpista. El 7 de junio de 2020, monseñor Carlo Maria Viganò, ex nuncio de la Santa Sede en los Estados Unidos, escribió una carta al presidente Donald Trump que comenzaba así: «Estamos asistiendo en los últimos meses a la formación de dos bandos, que los definiría bíblicos: los hijos de la luz y los hijos de las tinieblas»[^5]. El 1 de enero de 2021, el agitprop estadounidense Steve Bannon declaró en una entrevista con Monseñor Viganò: «Esta es una batalla de época entre los hijos de la Luz y los hijos de las Tinieblas»[^6].

Son numerosos los judíos sionistas que están en el círculo del presidente Trump: además de su hija Ivanka (convertida en 2009) y su yerno Jared Kushner (entonces Consejero Anciano del Presidente), el 19 de noviembre de 2024 el «The Jerusalem Post»[^7] publicó una lista de los más influyentes: Stephen Miller, subdirector del staff de la Casa Blanca y consejero de Seguridad Nacional de Estados Unidos; David Melech Friedman, a quien en 2016 Trump nombró embajador en Israel; el multimillonario «filántropo» Steven Charles Witkoff, enviado especial de Estados Unidos a Oriente Medio; Miriam Adelson, directora del periódico «Israel Hayom», clasificada por Bloomberg Billionaires como la quinta mujer más rica del mundo (con un patrimonio neto de 32,400 millones de dólares), financiadora de iniciativas políticas conservadoras en Estados Unidos e Israel; el banquero Boris Epshteyn, consejero estratégico de la campaña presidencial de Trump en 2020; Howard Williams Lutnick, presidente de la Cantor Fitzgerald del Grupo BGC, financista de las campañas presidenciales de Donald Trump en 2020 y 2024, ahora secretario de Comercio; la modelo Elizabeth Pipko, portavoz nacional del Partido Republicano y creadora de un «museo interactivo virtual» sobre la «Shoah» como parte del proyecto de Lest People Forget, cuyo objetivo es combatir el «antisemitismo» y la «negacionismo»; Lee Michael Zeldin, miembro republicano de la Cámara de Representantes por el estado de Nueva York del 2015 al 2023 y actualmente administrador de la EPA (Environmental Protection Agency); la columnista Laura Elizabeth Loomer, «orgullosamente islamófoba», activa patrocinadora de Trump en la campaña para las elecciones presidenciales de 2024; Sidney Ferris Rosenberg, influyente presentador de radio y periodista deportivo; William Owen Scharf, Asistente del Presidente y secretario del personal de la Casa Blanca; Marc Jeffrey Rowan, «filántropo» con un patrimonio neto valorado por Forbes en ocho mil ochocientos millones de dólares.

Además de estos, cabe mencionar al popular presentador de radio Mark Levin quien, en diciembre de 2019, durante la celebración de la fiesta de Janucá en la Casa Blanca, saludó a Donald Trump como «el primer presidente judío de los Estados Unidos»[^8]. Según un funcionario de alto nivel de la Casa Blanca, Donald Trump se convirtió al judaísmo dos años antes en la sinagoga de la secta Jabad Lubavitch en la ciudad de Nueva York. David Elias Goldberg, miembro del Jewish Center of Antisemitic Study, también entrevistó al funcionario, para quien «Trump fue “instado” por su hija Ivanka y su yerno Jared Kushner para abrazar la fe. Inicialmente, Trump se habría mostrado reacio, considerando que esto podría enfriar el apoyo del electorado evangélico». Luego, informa «Israel Today News», «cambió de opinión y se convirtió oficialmente a principios de 2017. La ceremonia se llevó a cabo en privado y se guardó celosamente durante casi dos años»[^9]. Pero ya en septiembre de 2015, el rabino millonario Kirt Schneider, invitado a la Trump Tower de Nueva York, había impuesto sus manos sobre la cabeza de Donald Trump y lo había bendecido en hebreo e inglés, declarando: «Las únicas dos naciones que tienen una relación privilegiada con Dios son Israel y los Estados Unidos de América»[^10].

El 7 de octubre de 2024, en el aniversario de la operación de Hamas «Diluvio de Al-Aqsa», Trump fue acompañado por un «superviviente de la Shoah» a la tumba de Menachem Mendel Schneerson, séptimo y último Rabino de los Hasidim de la secta Jabad Lubavitch, que en 1991 declaró a sus seguidores: «He hecho todo lo posible para provocar el arribo del Mesías, ahora les paso a ustedes esta misión; hagan todo lo que puedan para que Él venga»^11. En relación al evento mesiánico, el eminente rabino Yekutiel Fish atribuyó una misión decisiva a Trump: «Todo el mundo está centrado en Gaza, pero esa es solo una parte de la agenda del fin de los tiempos, que tiene a los judíos viviendo en las fronteras profetizadas de Israel; la Torá incluye explícitamente a Gaza. Lo que Trump está haciendo es limpiar Gaza de todos los odiadores de Israel. No podrán estar en Israel después de la venida del Mesías. (...) Esto incluirá a Gaza, la mitad del Líbano y gran parte de Jordania. Y vemos que casi lo hemos logrado. Siria cayó. Líbano está medio destruido. Gaza está destrozada. El escenario está casi listo para el Mesías. Pero, ¿cómo pueden los palestinos estar aquí cuando vayamos a recibir al Mesías? El Mesías necesita que alguien se ocupe de esto, y en este caso, es Donald Trump. Trump está simplemente llevando a cabo las tareas finales necesarias antes de que el Mesías sea revelado»[^12].

Esta inspiración escatológica está presente en las palabras de Pete Brian Hegseth, el pintoresco exponente del «Reconstruccionismo Cristiano»[^13] a quien Trump nombró secretario de Defensa. En un discurso pronunciado en 2019 en el Hotel Rey David de Jerusalén, con motivo de la conferencia anual del canal Arutz Sheva (Israel National News), Hegseth enalteció el «vínculo eterno» entre Israel y Estados Unidos, y enumeró los «milagros» que atestiguan el «apoyo divino» a la causa sionista, el último de los cuales será la reconstrucción del Templo judío en la zona donde actualmente se encuentra la mezquita de al-Aqsa: «La dignidad de capital adquirida por Jerusalén —dijo— fue un milagro, y no hay razón por la cual no sea posible el milagro de la restauración del Templo en el Monte del Templo».[^14]

Es conocido que el fundamentalismo evangélico pro-sionista[^15] comparte con el judaísmo la creencia en que la construcción del tercer Templo de Jerusalén marcará el comienzo de la era mesiánica; cuando la administración Trump trasladó la embajada de Estados Unidos a Jerusalén en 2017, Laurie Cardoza-Moore, exponente del evangelismo sionista, saludó así la «obediencia de Trump a la Palabra de Dios» en «Haaretz»: «Al establecer la Embajada en Jerusalén, el presidente Donald Trump está implementando una de las iniciativas históricas de dimensión bíblica en su presidencia. Al igual que muchos judíos en Israel y en todo el mundo, los cristianos reconocen el vínculo de los judíos con la Biblia a través del nombre de Jerusalén como la capital del antiguo Israel, así como el sitio del Primer y Segundo Templos. Según los profetas Ezequiel, Isaías y el apóstol Juan del Nuevo Testamento, todos los israelíes esperan la reconstrucción del Tercer Templo»[^16]. El 22 de mayo del mismo año, Donald Trump, acompañado de su esposa Melania, de su hija Ivanka y su yerno Jared Kushner, fue el primer presidente de los Estados Unidos en ejercicio en acudir al Muro de las Lamentaciones, anexionado ilegalmente a la entidad sionista.

En 2019, la administración Trump confirmó la posición de Estados Unidos al enviar en visita oficial para Jerusalén a Mike Pompeo, un secretario de Estado que —ironía de la Historia— lleva el mismo nombre del general romano que asaltó la ciudad en el año 63 a.C. «Por primera vez en la historia, un secretario de Estado norteamericano visitó la Ciudad Vieja de Jerusalén en compañía de un alto político israelí. Fue una visita histórica que reforzó las expectativas israelíes y constituyó un reconocimiento tácito de la soberanía israelí sobre el sitio del Monte del Templo y la Explanada de las Mezquitas. (…) Mike Pompeo, acompañado por el primer ministro Benjamin Netanyahu y el embajador de Estados Unidos en Israel, David Friedman, también visitó el túnel del Muro de las Lamentaciones y la sinagoga ubicada bajo tierra, en el presunto lugar del santuario del Templo[^17], donde se le mostró una maqueta del futuro Templo[^18]. En el transcurso de una entrevista concedida durante la fiesta del Purim (que celebra el exterminio de la clase política persa, ocurrido hace 2500 años), el secretario de Estado insinuó que «el presidente Donald Trump puede haber sido enviado por Dios para salvar al pueblo judío y que confiaba en que aquí el Señor estaba obrando»[^19].

Como observa Daniele Perra, en este mismo número de «Eurasia», el «mito movilizador» del Tercer Templo, atribuible a los «mitos teológicos» señalados por Roger Garaudy como mitos fundadores de la entidad sionista, «atribuye al judaísmo una especie de función sociológica de transmisión y proyección del conflicto palestino-israelí hacia el resto del mundo y confiere una inspiración apocalíptica al momento geopolítico actual».

|Info|| |:-|:-| |Autor| Claudio Mutti | |Fuente| I "Figli della Luce" alla Casa Bianca | |Fecha| 8/Mar/2025 | |Traducción| Francisco de la Torre |

[^2]: The White House, President Trump announces appointments to the White House Faith Office https://www.whitehouse.gov,, 7 de febrero de 2025; Trump establece la Oficina de la Fe con una foto de «La Última Cena» | Fue dirigida por la controvertida predicadora Paula White, https://www.tgcom24.mediaset.it, 10 de febrero de 2025.

[^3]: «We extend our heartfelt gratitude for bringing faith to the forefront of American and global culture through the establishment of the Faith Office in the White House. Your recognition of the importance of religion in public life is a step toward restoring moral values and spiritual leadership in the world» (Letter from the Nascent Sanhedrin to President Donald J. Trump, Jerusalem, Wednesday, February 12, 2025).

[^4]: Israeli group mints Trump coin to honor Jerusalem recognition, «The Times of Israel», https://www.timesofisrael.com, 28-2-2018.

[^5]: Mons. Viganò — Siamo nella battaglia tra figli della luce e figli delle tenebre, https://www.italiador.com, 7-6-2020

[^6]: TRANSCRIPT: Steve Bannon’s ‘War Room’ interview with Abp. Viganò, lifesitenews.com, 4-1-2021. Sulle origini e sulla fortuna di questo tema cfr. C. Mutti, Le sètte dell’Occidente, «Eurasia», 2/2021, pp. 12-15. (https://www.eurasia-rivista.com/las-sectas-de-occidente/)

[^7]: Luke Tress, The who’s who of Jews in Trump’s inner circle?, «The Jerusalem Post», https://www.jpost.com, 19-11-2024.

[^8]: Radio Talk Show Host Mark Levin Calls President Trump «the First Jewish President of the United States», https://www.c-span.org, 11-12-2019.

[^9]: «However, he had a change of heart and officially converted in early 2017. The ceremony was held in private, and closely guarded for nearly two years» (Donald Trump converted to Judaism two years ago, according to White House official, https://israeltodaynews.blogspot.com/2019/02).

[^10]: «El rabino Kirt Schneider (...) es un millonario judío, una figura televisiva de los “judíos mesiánicos”. Sus emisiones televisivas semanales son emitidas por más de treinta canales cristianos en unos doscientos países; entre ellos, los canales “Yes” y “Hot” en Israel. Solo en Estados Unidos, sus emisiones atraen a 1.600.000 telespectadores cada semana. Kirt Schneider dirige un imperio de telecomunicaciones que tiene un millón y medio de seguidores en Facebook, X (antes Twitter) y YouTube» (Pierre-Antoine Plaquevent — Youssef Hindi, El milenarismo teopolítico de Israel, Edizioni all'insegna del Veltro, Parma 2025, p. 31).

[^12]: «Everyone is focused on Gaza, but that is only one part of the end-of-days agenda, which has the Jews living in Israel’s prophesied borders. The Torah explicitly includes Gaza. What Trump is doing is cleaning out Gaza of all the haters of Israel. They cannot be in Israel after the Messiah comes. (…) This will include Gaza, half of Lebanon, and much of Jordan. And we see that we are almost there. Syria fell. Lebanon is half gone. Gaza is ripped up. The stage is nearly set for Messiah. But how can the Palestinians be here when we go to greet the Messiah? The Messiah needs someone to take care of this, and in this case, it is Donald Trump. Trump is merely carrying out the final tasks needed before Messiah is revealed» (Adam Eliyahu Berkowitz, Trump’s Gaza Plan is «The Final task before Messiah», https://israel365news.com, 5-2-2025).

[^13]: «A day after Hegseth was announced for the Cabinet position, Brooks Potteiger, a pastor within the Communion of Reformed Evangelical Churches (CREC), posted on X that Hegseth is a member of the church in good standing. The CREC, a denomination of Christian Reconstructionism, is considered by some academics to be an extremist, Christian supremacist movement» (Shannon Bond e altri, What’s behind defense secretary pick Hegseth’s war on ‘woke’, https://www.npr.org, 14-11-2024.

[^14]: «The decoration of Jerusalem as a capital was a miracle, and there is no reason why the miracle of the re-establishment of Temple on the Temple Mount is not possible» (Pete Hegseth at Arutz Sheva Conference, youtube.com). Cfr. Daniele Perra, Paleotrumpismo, neotrumpismo e post-trumpismo, in: AA. VV., Trumpismo, Cinabro Edizioni, Roma 2025, pp. 22-23.

[^15]: Pierre-Antoine Plaquevent — Youssef Hindi, El milenarismo teopolítico de Israel, cit., págs. 82 a 96.

[^16]: «We American Christians Welcome Trump’s Obedience to God’s Word on Jerusalem», «Haaretz», 6-12-2017.

[^17]: Pierre-Antoine Plaquevent — Youssef Hindi, El milenarismo teopolítico de Israel, cit., pág. 97.

[^18]: Pompeo en visite historique au mur Occidental aux côtés de Netanyahu et Friedman, «The Times of Israel», https://fr.timesofisrael.com, 21-3-2019.

[^19]: Pompeo says Trump may have been sent by God to save Jews from Iran, «The Times of Israel», 22-3-2019.

---

Artículo original: Claudio Mutti, Los «hijos de la luz» en la Casa Blanca (TOR), 25/Mar/2025

@ 8d34bd24:414be32b

My post on the signs of the End Times according to Jesus got way too long. It was too long to email, so I had to split it into two posts. I recommend reading Part 1 before continuing. You also may want to read my post Signs of the Times: Can We Know? I also want to reiterate my caveat. Although I believe the signs suggests the Rapture and the Tribulation are coming soon, no one can know the exact hour or day, so I can’t say exactly what soon means (days, months, years, decades, or possibly more).

As a review here is the primary passage where Jesus answers His disciples’ question “What will be the sign of Your coming, and of the end of the age?” Below the passage is the 8 signs He gave. We will pick up with point 5.

Jesus’s Signs of the End

As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”

And Jesus answered and said to them, “See to it that no one misleads you. For many will come in My name, saying, ‘I am the Christ,’ and will mislead many. You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. But all these things are merely the beginning of birth pangs.

“Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. (Matthew 24:3-14) {emphasis mine}

Here is my summary of the signs Jesus said would identify the coming of the 7 year Tribulation:

1. Wars and rumors of wars. (Matthew 24:6a)

2. Famines (Matthew 24:7)

3. Earthquakes (Matthew 24:7).

4. Israel will be attacked and will be hated by all nations (Matthew 24:9)

5. Falling away from Jesus (Matthew 24:10)

6. Many Misled (Matthew 24:10)

7. People’s love will grow cold (Matthew 24:12)

8. Gospel will be preached to the whole world (Matthew 24:14)

The first 4 signs relate more to physical and political signs that the end times are near. The last 4 signs relate to spiritual matters.

5. Falling away from Jesus

One thing we are definitely seeing today is a falling away. This is most prevalent in the historically Christian Western nations in Europe and North America (and to a lesser, but significant, extent South America).

But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. (1 Timothy 4:1-3) {emphasis mine}

For centuries Europe and North America were full of Christians or at least cultural Christians. Today that is no longer true. Christians are even being considered the hateful, criminal class and things like praying outside an abortion clinic is being punished with jail time. The Western nations can no longer be called Christian nations.

There are still a relatively large number of Americans who call themselves Christians, but the majority do not have a biblical worldview or live lives more like Christ than non-Christians.

“Seven out of 10 US adults call themselves “Christians” and yet only 6 in 100 (6%) actually have a biblical worldview.” In general, most Christian’s worldview does not align with the Bible, according to George Barna Surveys. In the most recent survey they found:

Many self-proclaimed Christians tend to believe a form of syncretism where they combine certain biblical principles with cultural ideas, scientism, and other religions to make “Christianity” into whatever they want to believe, just as the Bible predicted almost 2,000 years ago.

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths. (2 Timothy 4:1-4) {emphasis mine}

This is both a sign of the end times and something to watch in our own lives. I pray you will analyze your own life and beliefs in the light of the Bible to make sure you aren’t integrating unbiblical principles into your worldview.

6. Many Misled

Closely related to the falling away is that many will be misled. We have reached the point that the majority of so-called churches teach ideas and principles contrary to the Bible. They focus more on entertainment, self-help, and making everyone feel good about themselves instead of teaching of sin and the need for forgiveness or teaching how to live lives honoring to Christ. Preaching obedience to God has become anathema in most churches.

I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! (Galatians 1:6-9) {emphasis mine}

We are also lied to and/or misled by politicians, scientists, the media, and the culture in general. We are told that science has disproven the Bible, despite the fact that nothing of the sort has occurred. (See my series on a literal Genesis for some details. icr.org and aig.org are also good resources). Peter warned of this very view.

Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.” For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed, being flooded with water. But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men. (2 Peter 3:3-7) {emphasis mine}

God warned us that the last days would be far enough into the future that people would begin to mock the coming of the Tribulation & Millennium and deny the clear truths spoken of in the Bible. We are seeing this everywhere today.

We are also warned to be alert to deception so we, believers, are not misled.

Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. (2 Thessalonians 2:1-4) {emphasis mine}

7. People’s love will grow cold

You can feel love growing cold day by day. We no longer have community that works together, but have been broken into groups to fight against one another. Instead of friendly, logical debate with those with whom we disagree, we have name calling, hate, and even violence. Children have been taught to hate their parents and parents have been taught to not value children and to murder them for convenience. The church has been split into so many different denominations that I don’t know if it is possible to know what they all are and many are fighting in hateful manner against each other. Hate, depression, and selfishness seem to have taken over the world.

But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power; Avoid such men as these. (2 Timothy 3:1-5) {emphasis mine}

Yes, spiritually and physically we are a basket case and it feels like the world is literally falling apart around us. This was predicted almost 2,000 years ago and is all according to God’s perfect plan. Most people turn to God in hard times and we have those in abundance. We do not need to despair, but need to turn to God and lean on Him for wisdom, faith, and peace. This is the birth pangs before the Tribulation and the Second coming of Jesus Christ. The news isn’t all bad, though.

8. Gospel preached to the whole world

The really good news is that the Gospel is being preached around the world. Parts of the world that had never heard the Gospel are hearing it and turning to Jesus.

All the ends of the earth will remember and turn to the Lord , And all the families of the nations will worship before You. (Psalm 22:27) {emphasis mine}

Wycliffe Bible translators is hoping to have at least started Bible translation in every active language by the end of this year (2025)

He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” (Isaiah 49:6) {emphasis mine}

The Joshua Project tracks nations and people groups to determine which have been reached and which have not. It still looks like there is a large portion of the population that has not received the Gospel, but I also know people who are or have shared the Gospel to some of these people, so this map doesn’t mean that there are no Christians or that the Gospel has not been shared at all, but it does mean many people in these areas have not heard the Gospel and/or, that due to hatred of Christians, it is dangerous to share the Gospel and therefore has to be done slowly, carefully, and privately. Most of these unreached or barely reached people groups are areas that are predominantly Muslim, where those preaching the Gospel or those converting to Christianity are at risk of jail or death sentences.

As you can see, everything that Jesus said would come before the end is either escalating or here. We need to be ready and work to bring as many people to Christ as possible while we still have the opportunity because Jesus could come for us at any moment.

Share the Gospel with all those around you. Consider supporting missionaries, especially those going to unreached/least-reached areas. Maybe even consider becoming a missionary yourself. The harvest is plentiful, but the workers are few.

May the God of heaven give us a heart for the lost around the world. May He give us the courage to share the Gospel with all those around us. May He align our priorities with His priorities, so we can be useful tools in the hands of God almighty.

Trust Jesus.

FYI, I hope to write several more articles on the end times (signs of the times, the rapture, the millennium, and the judgement), but I might be a bit slow rolling them out because I want to make sure they are accurate and well supported by Scripture. You can see my previous posts on the end times on the end times tab at trustjesus.substack.com. I also frequently will list upcoming posts.

@ 502ab02a:a2860397

50by40 คืออีกโครงการนึงที่ขยายภาพรวมขึ้นมาอีก recap กันครับ (ใครที่มาเจอกลางทาง อาจต้องย้อนเยอะครับ ย้อนไปสัก ปลายเดือน มีนาคม 2025) หลังจากที่เราได้ดูส่วนเล็กกันมาหลายตอน ตั้งแต่เรื่องเล็กๆอย่าง น้ำมันมะกอกปลอม ซึ่งตอนนั้นหลายคนที่อ่านอาจคิดว่า ไกลตัวส่วนใหญ่ยังดีพอ แต่ความนัยที่ซ่อนไว้ในบทนั้นคือ จุดเริ่มของการทำลายความเชื่อใจในอาหาร , ที่มาของบรอกโคลีเพื่อให้รู้ว่า สิ่งที่คิดว่าธรรมชาติ มันไม่ธรรมชาติ, นมโอ้ต นมประดิษฐ์ที่เป็นจุดที่เราคิดว่ามันคือการพลิกวงการแล้ว, การแอบจดสิทธิบัตรเมล็ดพันธุ์ที่เคยปลูกกินอย่างอิสระ, การพัฒนา GMO 2.0 ที่ไม่ต้องเรียกว่า GMO, โปรตีนจากแลป มาจนถึงเวย์ที่ไม่มีวัว แล้วเราก็ขยายภาพขึ้นกับข้อกำหนดการควบคุมการปลูกพืช UPOV1991/CPTPP, การเข้าสู่โรงเรียน, การกำเนิดของ ProVeg แล้วเราก็ได้รู้จักกับ Sebastian Joy ก็ถือว่าเดินทางมา 1 ด่านแล้วครับ หนทางเรื่องนี้ยังอีกยาวไกล วันนี้เราก็มาคุยกันถึงเรื่อง

โครงการ 50by40

โครงการนี้เริ่มต้นขึ้นในเดือนเมษายน ปี 2018 โดยมีการจัดการประชุม "50by40 Corporate Outreach Summit" ระหว่างวันที่ 27–29 เมษายน 2018 ที่กรุงเบอร์ลิน ประเทศเยอรมนี ซึ่งจัดโดย ProVeg International ร่วมกับ Humane Society of the United States การประชุมนี้ถือเป็นจุดเริ่มต้นของพันธมิตรระดับโลกที่มีเป้าหมายร่วมกันในการลดการผลิตและบริโภคผลิตภัณฑ์จากสัตว์ลง 50% ภายในปี 2040​

Sebastian Joy ผู้ก่อตั้งและประธานของ ProVeg International มีบทบาทสำคัญในการริเริ่มโครงการ 50by40 โดยเขาได้ช่วยก่อตั้งพันธมิตรนี้เพื่อส่งเสริมการเปลี่ยนแปลงระบบอาหารโลก นอกจากนี้ ProVeg International ยังมีบทบาทในการสนับสนุนองค์กรและสตาร์ทอัพที่มุ่งเน้นการเปลี่ยนแปลงระบบอาหารผ่านโปรแกรมต่างๆ

แม้ว่าโครงการ 50by40 จะประกาศเป้าหมายในการลดการบริโภคผลิตภัณฑ์จากสัตว์เพื่อสุขภาพและสิ่งแวดล้อม แต่เบื้องหลังยังมีการดำเนินงานที่มุ่งเน้นการเปลี่ยนแปลงระบบอาหารโลก โดยการส่งเสริม "อาหารที่เพาะเลี้ยงในห้องปฏิบัติการเป็นหลัก​"

โครงการนี้ยังมีการจัดกิจกรรมเพื่อดึงดูดนักลงทุนและผู้สนับสนุนทางการเงิน เช่น การจัดงาน Food Funders Circle ซึ่งเป็นเวทีสำหรับนักลงทุนที่สนใจในอาหารทางเลือก นอกจากนี้ โครงการ 50by40 ยังมีความสัมพันธ์กับองค์กรต่างๆ ทั้งภาครัฐและเอกชน รวมถึงองค์กรระดับนานาชาติ เช่น Greenpeace, WWF และ Compassion in World Farming ซึ่งมีเป้าหมายร่วมกันในการลดการบริโภคผลิตภัณฑ์จากสัตว์ ​และ ProVeg International เองก็มีสถานะเป็นผู้สังเกตการณ์ถาวรในองค์การสหประชาชาติ เช่น UNFCCC, IPCC และ CBD รวมถึงมีสถานะที่ปรึกษาพิเศษกับ ECOSOC และได้รับการรับรองจาก UNEA อีกด้วย ถ้ามองแค่เนทเวิร์คเบื้องต้นแล้ว วินาทีนี้ ตอบได้เลยครับว่า "อาหารที่เพาะเลี้ยงในห้องปฏิบัติการเป็นหลัก​" มาแน่นอนครับ มองข้ามความ plant based / animal based ได้เลย

เพื่อบรรลุเป้าหมายนี้ โครงการได้ดำเนินกิจกรรมต่างๆ ทั้งในระดับโรงเรียนและการผลักดันนโยบายสาธารณะ ผมจะลองแบ่งเป็นข้อๆให้เพื่อความสะดวกในการมองภาพรวมประมาณนี้นะครับ

การดำเนินงานในโรงเรียนและเยาวชน 1. Early Action Network โครงการนี้เป็นความร่วมมือระหว่าง 50by40, ProVeg International และ Educated Choices Program โดยมีเป้าหมายในการส่งเสริมการบริโภคอาหารจากพืชในกลุ่มเด็กและเยาวชนผ่านกิจกรรมต่างๆ เช่น การจัดกิจกรรมเชิงโต้ตอบเกี่ยวกับสุขภาพ สิ่งแวดล้อม และสวัสดิภาพสัตว์, การจัดแคมเปญในโรงเรียนและชุมชน, การเผยแพร่สื่อการเรียนรู้และโปรแกรมฝึกอบรม, การปรับปรุงเมนูอาหารในโรงเรียนให้มีทางเลือกจากพืชมากขึ้น

โครงการนี้มุ่งหวังที่จะสร้างความตระหนักรู้และเปลี่ยนแปลงพฤติกรรมการบริโภคของเยาวชนตั้งแต่เนิ่นๆ เพื่อส่งเสริมการบริโภคอาหารที่ยั่งยืนและเป็นมิตรกับสิ่งแวดล้อม

1. School Plates Programme ProVeg International ได้เปิดตัวโครงการ School Plates ในสหราชอาณาจักรเมื่อปี 2018 โดยมีเป้าหมายในการปรับปรุงเมนูอาหารในโรงเรียนให้มีความหลากหลายและสุขภาพดีขึ้นผ่านการเพิ่มทางเลือกอาหารจากพืช โครงการนี้ได้ร่วมมือกับโรงเรียน หน่วยงานท้องถิ่น และบริษัทจัดเลี้ยง เพื่อเปลี่ยนแปลงเมนูอาหารในโรงเรียนกว่า 3.1 ล้านมื้อจากอาหารที่มีเนื้อสัตว์เป็นหลักไปเป็นอาหารจากพืช

สำหรับในส่วนของการผลักดันนโยบายสาธารณะและการมีส่วนร่วมในเวทีนานาชาตินั้น ก็มีไม่น้อยครับ อาทิเช่น การมีส่วนร่วมในองค์การสหประชาชาติ ProVeg International มีสถานะเป็นผู้สังเกตการณ์ถาวรในองค์การสหประชาชาติ เช่น UNFCCC และ UNEP และได้มีบทบาทในการผลักดันให้มีการรวมประเด็นเกี่ยวกับอาหารจากพืชในการเจรจาด้านสภาพภูมิอากาศ โดยในปี 2022 ProVeg ได้เข้าร่วมการประชุมสภาพภูมิอากาศของสหประชาชาติในสตอกโฮล์มและบอนน์ เพื่อส่งเสริมแนวคิด "Diet Change Not Climate Change" และเรียกร้องให้มีการเปลี่ยนแปลงระบบอาหารสู่การบริโภคอาหารจากพืชมากขึ้น

การสนับสนุนเยาวชนในเวทีนานาชาติ ProVeg ได้จัดตั้ง Youth Board ซึ่งประกอบด้วยเยาวชนจากทั่วโลก เพื่อมีส่วนร่วมในการผลักดันนโยบายด้านอาหารจากพืชในเวทีสหประชาชาติ และเตรียมความพร้อมสำหรับการประชุม COP30 ที่จะจัดขึ้นในเบเลง ประเทศบราซิล

นอกจากนี้ยังมีการสนับสนุนองค์กรและสตาร์ทอัพที่มุ่งเปลี่ยนแปลงระบบอาหารอีกมากมาย โดยที่โดดเด่นเป็นพิเศษคือ โปรแกรม Kickstarting for Good ProVeg International ได้เปิดตัวโปรแกรม Kickstarting for Good ซึ่งเป็นโปรแกรมบ่มเพาะและเร่งการเติบโตสำหรับองค์กรไม่แสวงหาผลกำไร โครงการที่มีผลกระทบ และสตาร์ทอัพทางสังคมที่มุ่งเปลี่ยนแปลงระบบอาหาร โปรแกรมนี้มีระยะเวลา 8 สัปดาห์ โดยมีการฝึกอบรมแบบเข้มข้น การให้คำปรึกษาจากผู้เชี่ยวชาญ และโอกาสในการสร้างเครือข่าย เพื่อสนับสนุนการพัฒนาโครงการที่มีศักยภาพในการลดการบริโภคผลิตภัณฑ์จากสัตว์และส่งเสริมอาหารจากพืช

นอกจาก Sebastian Joy จะเริ่มต้นโครงการต่างๆมากมายไม่ว่าจะ ProVeg International, ProVeg Incubator, Kickstarting for Good แต่ก็ยังมี องค์กรพันธมิตรในเครือข่าย 50by40 ที่หลากหลาย เช่น Plant Powered Metro New York, Public Justice, Rainforest Alliance, Real Food Systems, Reducetarian Foundation, Rethink Your Food, SEED และ Seeding Sovereignty ซึ่งร่วมกันส่งเสริมการบริโภคอาหารจากพืชและการลดการบริโภคผลิตภัณฑ์จากสัตว์ แม้ว่าโครงการ 50by40 จะได้รับการสนับสนุนจากองค์กรต่างๆ อย่างกว้างขวาง แต่ยังไม่มีข้อมูลที่ชัดเจนเกี่ยวกับบริษัทเอกชนรายใดที่แสดงการสนับสนุนโครงการนี้อย่างเปิดเผยครับ

ทีนี้เรามาดูความเคลื่อนไหวของลูกพี่ใหญ่อย่าง USDA กันบ้างนะครับ ​จากการตรวจสอบข้อมูลที่มีอยู่จนถึงปัจจุบัน ยังไม่พบหลักฐานชัดเจนว่า กระทรวงเกษตรสหรัฐฯ (USDA) มีการสนับสนุนโครงการ 50by40 อย่างเป็นทางการหรือเปิดเผย อย่างไรก็ตาม มีความเคลื่อนไหวที่เกี่ยวข้องกับการส่งเสริมโปรตีนทางเลือกและการลดการบริโภคเนื้อสัตว์ในระดับนโยบายของสหรัฐฯ ซึ่งอาจสอดคล้องกับเป้าหมายของโครงการ 50by40 อยู่เช่นกันครับ

ในปี 2021 คณะกรรมาธิการด้านการเกษตรของสภาผู้แทนราษฎรสหรัฐฯ ได้สนับสนุนให้ USDA จัดสรรงบประมาณ 50 ล้านดอลลาร์สหรัฐฯ ผ่านโครงการ Agriculture and Food Research Initiative (AFRI) เพื่อสนับสนุนการวิจัยเกี่ยวกับโปรตีนทางเลือก เช่น การใช้พืช การเพาะเลี้ยงเซลล์ และการหมัก เพื่อพัฒนาอาหารที่มีคุณสมบัติคล้ายเนื้อสัตว์

นอกจากนี้ USDA ได้ยอมรับคำว่า "cell-cultured" เป็นคำที่ใช้เรียกเนื้อสัตว์ที่ผลิตจากการเพาะเลี้ยงเซลล์ในห้องปฏิบัติการ ซึ่งเป็นส่วนหนึ่งของการกำหนดมาตรฐานและการควบคุมผลิตภัณฑ์อาหารใหม่ๆ ที่เกี่ยวข้องกับโปรตีนทางเลือก

แล้วกลุ่มองค์กรด้านสิ่งแวดล้อมและสุขภาพ เช่น Center for Biological Diversity ได้ส่งจดหมายถึงรัฐมนตรีกระทรวงเกษตรสหรัฐฯ เรียกร้องให้ USDA นำประเด็นการลดการบริโภคเนื้อสัตว์และผลิตภัณฑ์นมมาเป็นส่วนหนึ่งของยุทธศาสตร์ด้านสภาพภูมิอากาศ และปรับปรุงแนวทางโภชนาการแห่งชาติให้สอดคล้องกับเป้าหมาย "ด้านความยั่งยืน"

แม้ว่า USDA จะไม่ได้แสดงการสนับสนุนโครงการ 50by40 โดยตรง แต่มีความร่วมมือกับองค์กรที่มีเป้าหมายคล้ายคลึงกัน เช่น ProVeg International และ The Good Food Institute ซึ่งเป็นพันธมิตรในเครือข่ายของ 50by40 โดยมีเป้าหมายในการส่งเสริมการบริโภคอาหารจากการเพาะเลี้ยงเซลล์ในห้องปฏิบัติการและโปรตีนทางเลือก

อนาคตได้มีการขีด Goal ไว้ประมาณนี้ เรายังคิดว่าการที่ "แค่ไม่กินมัน" "ก็แค่เลือกกินอาหารธรรมชาติ" จะยังเป็นคำพูดที่เราพูดได้อีกไหม สิ่งนี้ก็ยังเป็นคำถามต่อไปครับ คงไม่มีใครสามารถตอบได้ใน วันนี้ (มั๊ง)

แต่ที่แน่ๆ มีคนไม่น้อยแล้วแหละครับ ที่บอกว่าอาหารจากแลปคุมในโรงงานที่สะอาด มันก็ดีนี่ สะอาดปลอดภัย ดีกว่าเนื้อหมูที่ผัดข้างทาง ล้างหรือเปล่าก็ไม่รู้ เอาหมูแบบไหนมาก็ไม่รู้

มันดูเหมือนว่าเป็นการเปรียบเปรยแบบตรรกะวิบัตินะครับ แต่รอบตัวคุณ มีคนคิดแบบนี้เยอะไหม? เป็นคำถามที่ไม่มีคำตอบอีกเช่นกันครับ

#pirateketo #กูต้องรู้มั๊ย #ม้วนหางสิลูก #siamstr

@ bcbb3e40:a494e501

|| |:-:| |MISSIAGGIA, Pietro; Jean Thiriart, el caballero euroasiático y la Joven Europa; Hipérbola Janus, 2025|

Desde nuestros inicios los autores y temáticas relacionadas con la geopolítica nos han procurado atención e interés por parte del gran público y de los mass media, y no hay más que recordar el efecto que han venido teniendo nuestras obras de Aleksandr Duguin, en especial La geopolítica de Rusia y Proyecto Eurasia: teoría y praxis, sobre todo a raíz de nuestra presentación en Casa de Rusia en un ya lejano 2016, con la inestimable colaboración de Jordi de la Fuente como prologuista, trabajo que siempre reivindicamos desde nuestros medios por el prestigio, la calidad y brillantez de exposición del mismo.

Más allá de las obras del prestigioso y afamado filósofo y politólogo ruso, también hemos realizado otras incursiones en esta vertiente, que podríamos llamar «geopolítica alternativa», introduciendo las obras de otros notables autores como Claudio Mutti, Carlo Terracciano o Boris Nad. Con estos autores hemos tratado de profundizar en esa vía que se opone frontalmente, y radicalmente si se quiere, a los planteamientos derivados de la geopolítica atlantista y liberal que tiene su principal polo en Estados Unidos, haciendo especial hincapié en el subyugamiento que vienen ejerciendo desde 1945 en adelante respecto a una Europa convertida en un protectorado en una mera colonia.

Es por este motivo por el que la publicación de Jean Thiriart, el caballero euroasiático y la Joven Europa nos parece una obra totalmente pertinente en estos momentos, forma parte del desarrollo lógico de la línea editorial en la que estamos encauzados desde nuestros inicios, y viene a representar una de las múltiples vías en las que confluye la idea, profundamente schmittiana, de la política de los grandes espacios. En este caso la idea de una Europa unida, bajo un vasto proyecto que traspasa los estrechos límites del continente concebido como un apéndice más del «Occidente», de ese subproducto ideológico decadente y funcional a los intereses del otro lado del Atlántico. Para comprender la idea de una Europa unida, que comprenda a Rusia, y su enorme extensión territorial a lo largo de 17 millones de kilómetros cuadrados, y la importancia estratégica de su ubicación, es necesario recurrir al legado de Jean Thiriart, conocer su obra, pero también al hombre, pues una no se comprende sin el otro, en este caso hablamos de elementos correlativos.

|| |:-:| |Jean Thiriart (1922-1992)|

¿Pero quién fue Jean Thiriart? Esta obra nos permite adentrarnos en aspectos biográficos, algunos de ellos poco conocidos para el gran público de habla hispana, y saber de su trayectoria, de la maduración de sus ideas, de su proyecto político y de las etapas que componen el desarrollo del mismo y que aparecen claramente diferenciadas: hablamos del proyecto político de unidad europea, que alcanza su concreción teórica en ¡Arriba Europa!: Una Europa unida: un imperio de 400 millones de hombres (1965, Editorial Mateu, Barcelona), en pleno apogeo de la organización Jeune Europe, que se convirtió en el órgano político a partir del cual creyó poder implementar su proyecto unitario a escala europeo, manteniendo una posición de independencia respecto a los dos pretendidos bloques antagónicos de Guerra Fría: Estados Unidos y la Unión Soviética. En esa época, estamos hablando del ecuador de los años 60, todo el mundo de la Contracultura, falsamente contestatario, estaba articulando su propio discurso, que tendría su expresión más nítida a través del ya conocido Mayo del 68 francés o la Primavera de Praga, durante el mismo año. Y si el movimiento de Nueva Derecha liderado por Alain de Benoist surgiría en lo sucesivo, ya en la década de los años 70, como una «reacción» frente a la «rebelión contracultural», no podemos obviar la importancia de un movimiento político como Jeune Europe, una organización política transnacional, a escala de la Europa occidental, con sus diferentes delegaciones en países como Francia, Italia, Alemania, la propia España además de, como es obvio, Bélgica, país de origen de nuestro autor.

Jean Thiriart ha sido etiquetado con reiteración como un político y teórico de «extrema derecha», se han hecho numerosos discursos interesados para vincularlo, por cuestiones de orden biográfico muy circunscritas a determinado periodo, con el fascismo y el nacionalsocialismo de entreguerras. Sin embargo, y como el lector podrá descubrir a lo largo de la presente obra, el pensamiento de nuestro autor está muy lejos de ser reducible a meras etiquetas, y en ningún caso mostró las filiaciones que se le atribuyen desde posicionamientos ideológicos, sino que, muy al contrario, vemos a un hombre de pensamiento racional y pragmático, poderosamente influenciado por la geopolítica y abierto a alianzas estratégicas más variadas, más allá de todo fundamentalismo ideológico. Es por este motivo que veremos a un Thiriart buscando sinergias y entendimiento entre círculos de izquierdas, antiimperialistas en una lucha concebida como «cuatricontinental». No en vano, muchos de los cuadros políticos que se formaron en Giovane Europa, la rama italiana, terminaron por militar incluso en organizaciones de extrema izquierda de inspiración maoísta. En el caso de España hubo un notable apoyo a la organización por parte de los falangistas más disidentes. De manera que Jean Thiriart representa una figura política compleja, con influencias variadas, que van desde los hermanos Strasser, pasando por Ernst Niekish o Vilfredo Pareto, e incluso, por Sieyès o Robespierre.

Es a partir de Jeune Europe cuando el nacionalismo europeo, la idea de una Europa unida desde Brest a Bucarest toma cuerpo. En la obra mencionada con anterioridad (¡Arriba Europa!: Una Europa unida: un imperio de 400 millones de hombres) Jean Thiriart ya nos presenta a través de unos trazos muy definidos el proyecto del comunitarismo nacional-europeo, la piedra angular de su proyecto político. La idea de un socialismo aristocrático y europeo, trascendiendo las fronteras del Estado-nación liberal decimonónico, y los particularismos nacionales, concebidos como formas obsoletas y «estrechas de miras», obstáculos a superar en la convergencia del Imperio europeo. Porque vemos a un Thiriart que potencia la estructura del Estado, del aparato de poder, tratando de potenciar, y restaurar naturalmente, el papel y la preponderancia de Europa como espacio de civilización en el mundo. Es un nacionalismo europeo que viene determinado por razones puramente geopolíticas, algo que también fue objeto de críticas, concretamente por parte del geopolítico austriaco Heinrich von Lohausen, y que también recogemos en el presente volúmen de la obra.

|| |:-:| |Ejemplar de una de las publicaciones más importantes de Joven Europa (Jeune Europe) cuya portada refleja el antiamericanismo y antiimperialismo característicos del nacionalismo europeo de la organización.|

En este sentido, Thiriart no andaba nada desencaminado, en la medida que pensaba que solo los Estados de dimensiones continentales podrían ser capaces de defender su independencia y soberanía, y ejercer un poder en el mundo, frente a los antiguos nacionalismos europeos, totalmente anacrónicos y un factor de ruptura y desintegración del potencial europeo. En este contexto, se hace necesario eliminar el orden establecido en Yalta en 1945, que convierte a Europa en un vasallo de las grandes potencias vencedoras de la Segunda Guerra Mundial. De modo que luchar contra la ocupación estadounidense por un lado, y soviética por otro lado, fuese el principal leitmotiv del Partido Revolucionario Europeo, un partido histórico señala Thiriart, encargado de llevar a término la acción unificadora continental. Y es con este propósito con el que se tratan de concertar una serie de alianzas internacionales que llevó a Thiriart y su organización a tratar con personal diplomático y gubernamental de los países árabes no alineados, del régimen de Fidel Castro o incluso con emisarios del gobierno chino, como ocurrió en el famoso encuentro propiciado por Ceaucescu en Bucarest con Zhou En-Lai.

Quizás, uno de los puntos donde más desacuerdos encontramos con las teorías thiriartianas se encuentra en ciertos fundamentos que la articulan, en un modelo racionalista, materialista y pragmático, de hecho no debemos olvidar que Maquiavelo era uno de sus referentes, y con éste la posterior hornada de autores neomaquiavélicos como Vilfredo Pareto. El excesivo pragmatismo de sus planteamientos, un estatalismo exacerbado y sin concesiones a las particularidades de los pueblos, una suerte de centralismo jacobino, y la ausencia de un elemento trascendente capaz de dar una justificación metafísica a todo el proyecto nacional europeo constituyen, en nuestra opinión, una parte discutible y reformulable.

En otro terreno, como pueda ser el puramente económico, encontramos un proyecto anticapitalista en muchos de sus aspectos, frente al democratismo parlamentario liberal, y apoyándose en las teorías económicas de Johann G. Fichte o Friedrich List, rechazando cualquier organización económica transnacional que pueda mediatizar o convertir a Europa en objeto de sus actividades usurocráticas y depredatorias, colocando la soberanía e independencia económica europea en una de las máximas prioridades en este terreno.

Debemos destacar, porque es un elemento de debate especialmente interesante, el apartado del libro que se corresponde al escrito de Luc Michel, publicado en Italia bajo el título Da Jeune Europe alle Brigate Rosse, en el libro Parte II Historia de Jeune Europe (1962-1969), en el que se detallan las colaboraciones que comenzaron a sucederse entre la militancia de la delegación italiana, Giovane Europa, y círculos de extrema izquierda maoísta, y cómo muchos de los antiguos militantes nacional-europeos terminaron militando en organizaciones de esta facción ideológica, y nos referimos a casos tan representativos en la época como Claudio Orsoni o Pino Bolzano entre otros muchos.

La actividad proselitista de Jeune Europe en el último lustro de la década de los años 60, con la fundación del Partido Comunitario Europeo, nos legó una gran cantidad de publicaciones, entre las cuales destacaron La Nation Européenne, La Nazione Europea o Europa Combattente, cuyas portadas han servido para ilustrar las páginas interiores de nuestra obra, y que procuraron una actividad proselitista y de difusión de ideas que llegaron a imprimir semanal y mensualmente varios miles de ejemplares en Francia o en Italia.

Tras agotar todas las vías posibles de alianzas y convergencias, con encuentros poco afortunados, vemos a un Thiriart que prefiere adoptar otras vías para seguir construyendo el proyecto nacional-europeo más allá de la fórmula activista y del partido político. Este es el motivo por el cual, en los siguientes años, ya en la última etapa de su vida, veremos esa transición del político activista al teórico y al ideólogo como parte de una nueva estrategia dentro del proyecto político al que consagró buena parte de su vida, y es un hecho que comienza a apreciarse desde mediados de los años 70. Durante esta época la «Europa de Brest a Bucarest» se transforma y amplía en una «Europa desde Dublín a Vladivostok». Thiriart aborda ya abiertamente la integración del espacio soviético en una Europa unida que abarca un inmenso espacio territorial, capaz de unir el Océano Atlántico y el Océano Pacífico de un extremo a otro, el «Imperio Eurosoviético». No obstante, Thiriart siempre piensa en términos geopolíticos, y considera que este proceso de integración debe llevarse a cabo desde una revisión de la ideología soviética, desde una marcada desmarxistización de su socialismo, purgado de todo dogmatismo y elementos condicionantes derivados de la teoría del Estado formulada por el marxismo-leninismo para tomar en su lugar aquella de Thomas Hobbes.

A partir de este momento solamente hay un enemigo, el que representa el poder estadounidense y el dominio que éste ejerce sobre la Europa occidental. A partir de ese momento la URSS, bajo las premisas apuntadas por Thiriart, y desde una ideología soviética «desmarxistizada», es la que debe asumir el proyecto de integración europea. Todo este enfoque terminará conociendo su colofón final al final de la vida de Jean Thiriart, cuando éste se encuentre ya en sus último año de vida, en 1992, con una Unión Soviética ya periclitada y disuelta, con un país sumido en una crisis económica, política y social bajo el gobierno decadente de Yeltsin, con un poder notablemente menguado y a merced de las potencias extranjeras y las apetencias de las organizaciones financieras transnacionales. En este contexto tendrá lugar el conocido viaje de Jean Thiriart a Moscú, donde se encontrará, además de con la disidencia de Yeltsin, encabezada por el Partido Comunista dirigido por Gennadij Ziuganov y numerosas personalidades públicas del ámbito ruso, entre las que destacará por encima de todos el filósofo y politólogo Aleksandr Duguin, quien en la presente obra también reivindica la figura del belga como un contribuidor directo del pensamiento euroasiático. Además de medios de prensa, políticos e intelectuales rusos, nuestro autor también compartirá espacio con una pequeña delegación de la revista italiana «Orion», especializada en temática geopolítica, y representada por el padre de la geopolítica italiana, Carlo Terracciano. El encuentro no tendrá mayores consecuencias, y vendrá a significar el último acto de servicio de Jean Thiriart en su denodado esfuerzo por lograr la integración de Europa y Rusia en un poderoso bloque geopolítico capaz de hacer frente a la hegemonía estadounidense en el mundo.

Terminaremos este breve y sintético escrito de presentación con un fragmento de la obra que Jean Thiriart publicó en 1965 bajo el título ¡Arriba Europa!: Una Europa unida: un imperio de 400 millones de hombres, que nos parece de lo más adecuado para poner el punto final al presente texto:

Europa, este MILAGRO en la historia del hombre, este milagro que siguió al milagro griego, ha dado vida, con la prodigiosa fecundidad de su civilización irrepetible, a una cultura adoptada por el mundo entero. En la competencia surgida entre las grandes civilizaciones —occidental, india, china y japonesa— la nuestra ha aplastado a las demás.

La civilización es creadora de cultura. La cultura, en cambio, jamás ha creado civilización.

SOLO Europa posee la civilización; de ahí deriva su supremacía sobre los Estados Unidos y la Rusia comunista, que poseen únicamente la cultura nacida de nuestra civilización, como ha demostrado magistralmente Oswald Spengler.

Esta cultura, separada de su civilización, está condenada a la esterilidad, la cual se manifestará primero mediante una esclerosis y, posteriormente, mediante un retorno a la barbarie.

Políticamente dominada por Moscú o por Washington, la civilización europea se ve asfixiada y corre el riesgo de estancarse en su estado de simple cultura. Basta notar que todos los descubrimientos en el campo nuclear y astronáutico son obra de europeos. Todos buscan a los científicos europeos.

Solo una Europa políticamente unida puede proveer los medios de poder que garantizarán las condiciones históricas indispensables para la supervivencia de esta civilización.

Ninguna otra potencia, por otra parte, podría sustituir a Europa en su misión hacia la humanidad.

---

Artículo original: Hipérbola Janus, Presentación de «Jean Thiriart, el caballero euroasiático y la Joven Europa», de Pietro Missiaggia (TOR), 18/Mar/2025

@ c1e6505c:02b3157e

Photography, to me, is a game - a game of snatching absurd, beautiful, fleeting moments from life. Anything staged or overly polished falls into what Garry Winogrand nails as “illustration work.” I’m with him on that. Photography is about staying awake to the world, to the “physical reality” or circumstances we’re steeped in, and burning that light onto film emulsion (or pixels now), locking a moment into matter forever. It’s not like painting, where brushstrokes mimic what’s seen, felt, or imagined. Photography captures photons - light itself - and turns it into something tangible. The camera, honestly, doesn’t get enough credit for being such a wild invention.

Lately, I’ve been chewing on what to do with a batch of new photos I’ve shot over the past month, which includes photographs from a film project, a trip to Manhattan and photos of David Byrne (more on that in another post). Maybe it's another photo-zine that I should make. It’s been a minute since my last one, Hiding in Hudson (https://www.youtube.com/watch?v=O7_t0OldrTk&t=339s). Putting out printed work like zines or books is killer practice — it forces you to sharpen your compositions, your vision, your whole deal as a photographer. Proof of work, you know?

This leads to a question: anyone out there down to help or collab on printing a photo-zine? I’d love to keep it DIY, steering clear of big companies.

In the spirit of getting back into a rhythm of daily shooting, here are a few recent shots from the past few days. Just wandering aimlessly around my neighborhood — bike rides, grocery runs, wherever I end up.

---

Camera used: Leica M262

Edited with: Lightroom + Dehancer Film

*Support my work and the funding for my new zine by sending a few sats: colincz@getalby.com *

@ a5142938:0ef19da3

Dilling is a Danish brand that creates wool, silk, and organic cotton clothing for the whole family.

Natural materials used in products

• Cotton (organic)
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⚠️ Warning: some products from this brand (especially Clothes – socks, jackets, thongs, shorts) contain non-natural materials, including:

• Elastane, spandex, lycra
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Categories of products offered

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Other information

• Nordic Swan ecolabel (dye)
• Made in Lithuania (cutting and sewing)
• Made in Denmark (dye)
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👉 Learn more on the brand's website

---

This article is published on origin-nature.com 🌐 Voir cet article en français

📝 You can contribute to this entry by suggesting edits in comments.

🗣️ Do you use this product? Share your opinion in the comments.

⚡ Happy to have found this information? Support the project by making a donation to thank the contributors.

@ bcbb3e40:a494e501

|| |:-:| |BÉRARD, Bruno y LA FATA, Aldo; ¿Qué es el esoterismo?: Entre verdades y falsificacioines; Hipérbola Janus, 2025|

Nos complace presentar al lector en lengua española una novedad de primer orden, y sobre un tema que viene siendo objeto de interés por parte de nuestra línea editorial, como es el esoterismo, que hemos abordado recientemente a través de un nuevo recopilatorio de la obra evoliana en Ensayos filosóficos, esotéricos y religiosos 1925-1931, donde hemos tratado de rescatar los textos de las primeras etapas en la formulación del pensamiento del Maestro Romano. No obstante, no es la primera aventura que hemos emprendido en este terreno, siempre complejo y acompañado de la etiqueta, popular y quizás vulgarizada, de lo «misterioso» y lo «oculto», aunque no somos nada sospechosos en ese sentido por banalizar o tratar de ofrecer un enfoque puramente literario del asunto, y ni mucho menos de simpatizar con aquellas vías que entroncan con el New age, donde las mixtificaciones y la voluntad de convertir el fenómeno esotérico en un producto de consumo más, como demanda el mercado, para satisfacer demandas materiales o simples modas de una masa sobresocializada son norma habitual.

Podríamos citar multitud de obras que están presentes en nuestro catálogo, como son El pensamiento esotérico de Leonardo, de Paul Vulliaud, El mundo mágico de los héroes, de Cesare della Riviera, una joya del esoterismo italiano del siglo XVII, en El maestro de la tradición perenne, de René Guénon, o en el ensayo de Gianluca Marletta OVNIS y alienígenas. Origen, historia y prodigio de una pseudorreligión, un ensayo de notable originalidad donde se abordan aspectos esotéricos, aunque sea de un modo más tangencial. También en la literatura, con la obra del gran mitólogo y literato Boris Nad, Una historia de Agartha y La muerte púrpura de Gustav Meyrink encontramos nuevas referencias al ámbito esotérico. De modo que podemos concluir en que el esoterismo forma parte esencial de nuestras publicaciones e intereses como editores, y contribuimos activamente a su difusión.

|| |:-:| |EVOLA, Julius; Ensayos filosóficos, esotéricos y religiosos: 1925-1931, Hiperbola Janus, 2024|

Una obra original

Por eso la presente obra, la que nos disponemos a presentar, cuyo título es ¿Qué es el esoterismo?: Entre verdades y falsificaciones, de Bruno Bérard y Aldo La Fata, viene a ser una obra muy necesaria y clarificadora en la comprensión del esoterismo en todas sus dimensiones, en la complejidad de sus particulares, y en sus múltiples manifestaciones. Quizás en el mundo de habla hispana el esoterismo es un fenómeno que no ha obtenido su merecida atención, y nuestros autores en este ámbito, como es el caso de un Ramón Llull entre otros, no sean objeto de la atención que merece, y las actividades esotéricas, a nivel de asociaciones, comunidades u otras formas de organización, tampoco sean especialmente conocidas, ni cuenten con una actividad reconocida. Es posible, como señala La Fata, que haya ciertas reticencias dentro del mundo católico, acostumbrado a la ortodoxia y la guía espiritual de la Iglesia, y que cualquier tipo de «desviación» hacia formas más individuales y «libres» de vivir ciertas formas iniciáticas, mucho más sutiles, provoquen el rechazo y la incomprensión general. No obstante, como también se encargan de aclarar nuestros autores, el esoterismo comprende una dimensión diferenciada, implica un esfuerzo que no todos están dispuestos a acometer, y finalmente, no es tampoco un camino de felicidad y de frutos seguros, implica una transformación interior y la asunción de unas prácticas y procedimientos que no son aptos para cualquiera. Digamos que el esoterismo es un camino, una vía, que a diferencia de las «religiones populares», exotéricas, supone un arduo camino que viene marcado por un principio vertical y aristocrático de la existencia, o al menos así queremos verlo nosotros. El incremento de la capacidad de discernimiento, aunar lo visible con lo invisible, y ser capaz de superar límites vedados al común, no por simple vanidad ni por «crecimiento personal», tal y como se concibe en las aburguesadas y decadentes sociedades actuales, sino como parte de un proceso de aprendizaje, de autoconocimiento y de liberación. No nos cabe duda alguna de la necesidad de restaurar los antiguos vínculos con lo Alto, las vías que quedaron cerradas y que nos han limitado progresivamente al exclusivo y estrecho ámbito de la materialidad.

|| |:-:| |RIVIERA, Cesare della; El mundo mágico de los héroes; Hipérbola Janus, 2022|

La obra emplea el recurso de la entrevista/diálogo, que aporta frescura y fluidez al texto «simplificando», o más bien haciendo más accesibles y comprensibles elementos relacionados con el esoterismo, que de otro modo resultarían excesivamente complejos para una parte del público lector poco familiarizado con la materia. Este dinamismo se ve complementado por la riqueza de matices e ideas que se van introduciendo de manera progresiva, evitando que el lector pueda verse abrumado por la avalancha de ideas y contenidos. Las preguntas de Bruno Bérard, siempre inteligentes, incisivas y pertinentes, además de ordenadas y bien estructuradas, favorecen la continuidad y el dinamismo en la exposición de los temas, ejerciendo de guía en la conversación. De ahí que el libro sea apto para diferentes niveles, tanto para aquellos que desconocen el esoterismo, como para quienes se encuentran familiarizados con el tema. Aldo La Fata, de acuerdo con su dilatada y extensa trayectoria en la materia, nos hace reflexiones teóricas de enorme valor, que entrelaza con su propia experiencia y trayectoria en el estudio del esoterismo. Sin lugar a dudas este aspecto nos permite ver una vertiente más humana e íntima, en la que se incluyen anécdotas personales y biográficas que siempre permiten una mayor conexión con el lector a través de la mezcla de hechos vitales y erudición teórica.

La entrevista que nos ofrecen Bruno Bérard y Aldo La Fata nos permite explorar la relación dialéctica que se genera entre el esoterismo y otros ámbitos como la religión, la ciencia o la filosofía. Todas las cuestiones se abordan desde enfoques muy concretos, abordando problemáticas particulares, que dan lugar a reflexiones más amplias evitando las simplificaciones e invitando a reflexiones mucho más profundas. De ahí la función de introducción y guía a la que nos venimos refiriendo.

Estos aspectos que acabamos de enumerar con anterioridad revelan un notable esfuerzo pedagógico por parte de los autores para acercarnos al estudio del esoterismo, nos aporta las herramientas necesarias, parafraseando el título de la obra, para discernir entre un verdadero esoterismo y sus falsificaciones.

Más allá de estos aspectos formales, que consideramos que es importante destacar, porque en ellos reside el éxito de la obra, en un planteamiento que resulta original, a la par que ameno y de gran interés, debemos considerar otros aspectos que hacen más referencia al contenido. «¿Qué es el esoterismo? Entre verdades y falsificaciones» pretende, como decíamos, clarificar qué es el esoterismo, cuales son sus particulares, sus características y atributos, su naturaleza más íntima, como fenómeno espiritual y filosófico en sus aspectos más profundos, que podemos remontar a épocas muy remotas y lejanas en el tiempo. Pero el esoterismo aparece en ocasiones fuertemente imbricado en otras estructuras de pensamiento, de tipo tradicional, como son las grandes religiones (Cristianismo, Islam, Judaísmo etc) y otros conceptos como la mística y la metafísica, cuyas relaciones hay que desentrañar.

La importancia de René Guénon

Aldo La Fata nos libera desde el principio de posibles equívocos al enfatizar que el verdadero esoterismo no es una simple acumulación de conocimientos secretos o rituales exóticos, sino una vía de trascendencia espiritual basada en el rigor y la autenticidad. A este respecto René Guénon aparece como uno de los grandes esoteristas de nuestro tiempo, en la medida que fue el gran intérprete y codificador de estos conocimientos, una figura que marcó un antes y un después en la comprensión de este ámbito, especialmente por su rigor conceptual y su capacidad para distinguir entre lo auténtico y lo falso en las tradiciones espirituales. A tal respecto podemos poner como ejemplo sus contundentes análisis de las corrientes ocultistas, especialmente del espiritismo o del teosofismo, en diferentes obras. Podemos decir a este respecto que Guénon hizo una distinción entre esoterismo y ocultismo, disociando el significado del primero de prácticas superficiales y desviadas, mientras que definió el esoterismo como una vía de conocimiento sagrado y trascendente. En este sentido fue una labor fundamental para evitar confusiones con mixtificaciones modernas y pseudoesoterismos como aquellos relacionados con el New Age.

|| |:-:| |GUÉNON, René; El Maestro de la Tradición Perenne: Antología de artículos guenonianos; Hipérbola Janus, 2021|

Paralelamente, y con ello queremos dignificar la figura de René Guénon, el tradicionalista francés también nos abrió las fuentes de un vasto conocimiento espiritual, expresión de una «Tradición primordial», a cuyos orígenes prístinos siempre deberíamos aspirar, y cuya impronta impregna por completo religiones, culturas y formas de civilización no modernas, claro está. Y otro elemento fundamental, y que en la presente obra se considera de vital importancia, es que René Guénon considera el esoterismo no como una vía interna propia de la religión, sino como una vía complementaria que permite acceder a la esencia divina más allá de las formas externas. Para Aldo La Fata no se trata de una mera referencia intelectual, sino una figura que marcó su propio rumbo dentro del estudio del esoterismo. A través de obras como Los símbolos de la ciencia sagrada, La Fata descubrió la profundidad y la coherencia del pensamiento guenoniano, así como la idea de que el esoterismo actúa como el «pegamento» que conecta todas las tradiciones espirituales. Esta visión le permitió entender el esoterismo como algo inseparable de la religión, aunque con una profundidad y una exigencia mayores.

¿Qué es el esoterismo?

El término esoterismo tiene sus raíces etimológicas en el griego esôterikos, que implica un «ir hacia dentro» y que se contrapone a una variante exterior que definimos como «exoterismo», que se encuentra más vinculado al ámbito de la religión. Se trata de un conocimiento que no atiende a un principio puramente intelectual y discursivo sino que apunta a una vivencia directa y sapiencial de lo trascendente. Lejos de la acumulación de saberes ocultos y rituales, lo que prima en la experiencia de lo esotérico es la conexión directa con lo trascendente y lo divino a través de la práctica espiritual.

De hecho hay tres aspectos que nuestros autores destacan a lo largo de la obra respecto al esoterismo, y que nos parecen fundamentales:

• Interioridad: Supone un movimiento continuo hacia el interior, de exploración e introspección, en el que se tratan de derribar límites y obstáculos. Atendiendo a un dinamismo que huye de lo fijo y de lo estático.
• Profundización: La búsqueda de significados más profundos tras la realidad cotidiana, buscando ir más allá de la pura exterioridad de las cosas
• Relación con el exoterismo: Podemos considerarlo opuesto en sentido relativo al esoterismo, como una dimensión más externa y visible de las religiones, aunque este último (el esoterismo), no puede sobrevivir sin el apoyo de una tradición religiosa.

En relación al último punto debemos destacar, como advierten Bérard y La Fata, que pese a todo no podemos entender el esoterismo como una parte de las religiones, sino que tiene su propia función y objetivos, que no es otro que el que ya hemos mencionado con anterioridad: establecer una conexión directa con la verdad que irradia del principio universal y divino.

|| |:-:| |VULLIAUD, Paul; El pensamiento esotérico de Leonardo da Vinci; Hipérbola Janus, 2024|

Otro aspecto interesante de la obra es el que nos habla de las relaciones entre esoterismo y metafísica, en el que el primero pretende ser también una vía de acceso al dominio del segundo. El esoterismo, como ya hemos visto, tiene como principal propósito trascender las categorías del mundo material para proyectarse en lo universal, y en este sentido comparte también objetivos con la metafísica, que pretende superar las limitaciones de la experiencia humana ordinaria y de acceder a las verdades primordiales que estructuran la realidad. Ambos apuntan a la raíz de todo lo existente, al absoluto. Las divergencias las hallamos en la forma o en el método para alcanzar estas verdades trascendentes, que en el caso del esoterismo nos remiten a símbolos, rituales y experiencias vivenciales que permiten al practicante interiorizar verdades universales.

De este modo, esoterismo y metafísica se nos presentan como realidades no opuestas, sino complementarias. La metafísica nos ofrece un marco conceptual y doctrinal para entender lo absoluto, mientras que el esoterismo se centra en su realización interna. En términos guenonianos, el esoterismo representa los aspectos operativos de la metafísica.

De modo que podemos decir que la metafísica aborda el tema trascendente desde una perspectiva conceptual, sin esa parte vivida de la experiencia en el conocimiento de lo universal. El esoterismo, por su parte, aporta esa contraparte que nos remite a la experiencia humana que permite al individuo acceder o ponerse en conexión con lo divino a través de su propio ser, de manera directa y vívida. Es un camino que el sujeto individual emprende para lograr una transformación interior.

Paralelamente, no podemos obviar dentro de todos estos procesos la participación de un elemento fundamental, como es la intuición suprarracional, que podríamos considerar como la herramienta que conecta al esoterista directamente con la fuente del conocimiento trascendente y universal, en lugar de hacerlo directamente a través de teorías o conceptos que siempre resultan más abstractos y difíciles de comprender en su vertiente más «discursiva». Al mismo tiempo, las relaciones que se establecen entre esoterismo y metafísica nos permiten poner en contacto las tradiciones religiosas con el conocimiento universal. Según La Fata, inspirándose en el legado de la obra de Frithjoff Schuon, cada tradición espiritual tiene una dimensión metafísica que puede ser comprendida y realizada a través del esoterismo, como un medio para acceder a la esencia inmutable de todas las formas religiosas.

Otro aspecto que esoterismo y metafísica comparten es la meta de superar la dualidad entre sujeto y objeto: Mientras que la metafísica conceptualiza esta unión como una verdad última, el esoterismo busca experimentarla directamente a través de la contemplación, el símbolo y la práctica espiritual.

Los autores

|| |:-:| |Aldo La Fata|

Aldo La Fata (1964) es un estudioso del esoterismo, el simbolismo y la mística religiosa, con una trayectoria de varias décadas dedicada al análisis y divulgación de estas disciplinas. Ha sido jefe de redacción de la revista Metapolitica, fundada por Silvano Panunzio, y actualmente dirige Il Corriere Metapolitico. Su trabajo destaca por una aproximación rigurosa y una mirada crítica a las corrientes contemporáneas del esoterismo, rescatando su sentido más profundo y tradicional. Entre sus obras más relevantes se encuentran Silvano Panunzio: vita e pensiero (2021) y Nella luce dei libri (2022), donde explora la intersección entre espiritualidad, simbolismo y pensamiento tradicional.

|| |:-:| |Bruno Bérard|

Bruno Bérard (1958), es doctor en Religiones y Sistemas de Pensamiento por la École Pratique des Hautes Études (EPHE), es un destacado especialista en metafísica. Autor de múltiples ensayos, ha desarrollado una profunda reflexión sobre la naturaleza del conocimiento espiritual y su relación con las tradiciones religiosas. Algunas de sus obras más importantes, traducidas a diversas lenguas, incluyen A Metaphysics of the Christian Mystery (2018) y Métaphysique du paradoxe (2019). Actualmente, dirige la colección Métaphysique au quotidien en la editorial L’Harmattan de París, consolidándose como una referencia en el estudio de la metafísica contemporánea.

En ¿Qué es el esoterismo?: Entre verdades y falsificaciones, asistimos a una presentación del tema tratado desde un conocimiento profundo y dilatado del tema, en la que ambos autores combinan la experiencia y el conocimiento que atesoran sobre el esoterismo y otros temas anejos, ofreciéndonos sus interpretaciones y enfoques particulares, y al mismo tiempo mostrando una gran capacidad de síntesis en la exposición de los temas tratados, que se inscriben en una multitud de tradiciones religiosas y espirituales de enorme complejidad. En este último punto reside también gran parte del valor de la obra, que constituye una novedad editorial especialmente relevante en su ámbito en lengua hispana.

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Artículo original: Hipérbola Janus, Presentación de «¿Qué es el esoterismo?: Entre verdades y falsificaciones» (TOR), 6/Feb/2025

@ 99895004:c239f905

Yes, FINALLY, we are extremely excited to announce support for nostr.build (blossom.band) on Primal! Decades in the making, billions of people have been waiting, and now it’s available! But it’s not just any integration, it is the next level of decentralized media hosting for Nostr. Let us explain.

Primal is an advanced Twitter/X like client for Nostr and is probably the fastest up-and-coming, highly used Nostr app available for iOS, Android and the web. Nostr.build is a very popular media hosting service for Nostr that can be used standalone or integrated into many Nostr apps using nip-96. This is an extremely feature rich, tested and proven integration we recommend for most applications, but it’s never been available on Primal.

And then, Blossom was born, thank you Hzrd149! Blossom is a Nostr media hosting protocol that makes it extremely easy for Nostr clients to integrate a media host, and for users of Blossom media hosts (even an in-house build) to host on any Nostr client. Revolutionary, right! Use whatever host you want on any client you want, the flexible beauty of Nostr. But there is an additional feature to Blossom that is key, mirroring.

One of the biggest complaints to media hosting on Nostr is, if a media hosting service goes down, so does all of the media hosted on that service. No bueno, and defeats the whole decentralized idea behind Nostr.. This has always been a hard problem to solve until Blossom mirroring came along. Mirroring allows a single media upload to be hosted on multiple servers using its hash, or unique media identifier. This way, if a media host goes down, the media is still available and accessible on the other host.

So, we are not only announcing support of nostr.build’s blossom.band on the Primal app, we are also announcing the first known fully integrated implementation of mirroring with multiple media hosts on Nostr. Try it out for yourself! Go to the settings of your Primal web, iOS or Android app, choose ‘Media Servers’, enable ‘Media Mirrors’, and add https://blossom.band and https://blossom.primal.net as your Media server and Mirror, done!

Video here!

@ d9a329af:bef580d7

Since 2022, Dungeons and Dragons has been going down a sort of death spiral after the release of a revised version of 5th Edition... which didn't turn out very well to say the least. In light of that, I present a list of TTRPGs you can play if you don't want to purchase 5E. I wouldn't recommend 5E, as I've DM'd it in the past. It tastes like a lollipop that's cockroach and larvae flavored.

This list of TTRPG games is in no particular order, though my favorite of these systems is number one.

1. Basic Fantasy Role-Playing Game (BFRPG)
2. B/X-style OSR retroclone with ascending armor class, and the original retroclone from 2006
3. Fully libre under CC BY-SA for the 4th Edition, and OGL 1.0a for 1-3 Editions.
4. Full books are free PDF files on the website (Basic Fantasy Website)
5. All BFRPG editions are compatible with each other, meaning you can have a 3rd Edition book to a 4th Edition game and still have fun. 4th Edition is just the removal of the 3E SRD that's in the OGL editions.
6. As with the core rulebooks, all the supplementation is free as a PDF as well, though you can buy physical books at cost (BFRPG principal rights holder Chris Gonnerman doesn't make much profit from Basic Fantasy)
7. Old-school community that's an all-around fantastic group of players, authors and enthusiasts.

8. Fun Fact: Out of all the TTRPGs I'd want to DM/GM the most, it'd be this one by far.

9. Iron Falcon (IF)

10. OD&D-style retroclone from 2015 (It's also by Gonnerman, same guy behind BFRPG)
11. A close ruleset to the White Box rules and supplements
12. Also fully libre under CC BY-SA for the latest releases, just like BFRPG for 4th Edition releases
13. Just like BFRPG, the core rules and supplementation come as PDF files for free, or physical books.

14. Fast and loose ruleset open to interpretation, just like in 1975-1981... somewhere right around that timeline for OD&D

15. Old-School Reference and Index Compendium (OSRIC)

16. AD&D 1E-based retroclone by Stewart Marshall and Matt Finch
17. An old system that surprisingly still holds up, even after a long time of no new versions of the rules
18. Extremely in-depth ruleset, licensed under OGL 1.0a and OSRIC Open License
19. Compatible with AD&D 1e modules for the 1st Edition, though 2.2 potentially has its own supplementation

20. I don't know much about it, as I'd be too slow to learn it. That's all I know, which is the above.

21. Ironsworn

22. Custom loosely-based PbtA (Powered by the Apocalypse) system by Shawn Tomkin from 2018
23. Includes GM, GMless and solo play in the rulebook
24. Supplementation is surely something else with one look at the downloads section for the PDFs of the original, which is free under CC BY-NC-SA. The SRD is under CC BY otherwise.
25. No original adventures are made for this system as are known, as it's expected that the Ironlands are where they take place

26. Fun Fact: This was a non-D&D system I considered running as a GM.

27. Advanced Dungeons & Dragons 2nd Edition (AD&D 2e)

28. An official edition from 1989-2000
29. At the time, the most customizable edition in its history, before 3E took the spot as the most customizable edition
30. A streamlined revision of the AD&D 1E rules (AD&D 1E was exclusively written by E. Gary Gygax)
31. The end of old-school D&D, as 3E and beyond are different games altogether
32. Wide array of supplementation, which oversaturated 2E's customization... and most of it didn't sell well as a result
33. Final TSR-published edition of D&D, as they went bankrupt and out of business during this edition's life cycle, to then be liquidated to Wizards of the Coast (Boy did WOTC mess it up once 5.1E was released)

34. Fun Fact: A Canadian history professor named Dr. Robert Wardough runs a customized ruleset using 2E as a base, which he's been DMing since the 80's during the "Satanic Panic" (The Satanic Panic was fake as a result of horrible deceivers gaslighting people to not play D&D). He started RAW (Rules as Written), but saw some things he needed to change for his games, so he did so over time.

35. Moldvay/Cook Basic/Expert Dungeons & Dragons (B/X)

36. Competing system to 1E from 1981 and 1982
37. Official edition of D&D, part of the old-school era
38. Simplified rules for Basic, but some decently complex rules for Expert
39. Only goes up to Lv. 14, as it's potentially a 1E or White Box primer (similar to 1977 Basic)
40. Supplementation, from some research done, was decent for the time, and a little bit extensive
41. The inspiration for BFRPG in 2006 (Did I mention this already? Maybe I have, but I might emphasize that here too.)

42. Fun Fact: I considered running B/X, but decided that I'd do BFRPG, as the ascending armor class is easier math than with B/X and the THAC0 armor class (descending armor class).

43. Basic, Expert, Companion, Master, Immortal Dungeons & Dragons (BECMI) and/or Rules Cyclopedia

44. 1983 variant of the Moldvay/Cook Basic/Expert system, an official edition and part of the old-school era
45. Essentially, 1981 B/X D&D on steroids
46. 5 boxed sets were released for the five parts of the rules for this system
47. Rules Cyclopedia is a reprint of the 1983 Basic, Expert, Companion and Master rules boxed sets. The Immortal set was never reprinted outside of the original boxed set because Immortal is such a bizarre game within a game altogether.
48. With the first 4 boxed sets (whether individual sets or the Rules Cyclopedia), levels are 1-36

49. Fun Fact: This edition I was considering DMing as well, alongside BFRPG. They're similar rulesets with some mechanical differences, but I think either or would be worth it.

50. Original Dungeons & Dragons (OD&D or White Box)

51. The original release of D&D from 1974 written by Gygax and Dave Arneson, published by TSR
52. Uses the rules from Chainmail, a wargame made by Gygax and Jeff Perren
53. Base has three little booklets (Men & Magic, Monsters & Magic, and The Underworld & Wilderness Adventures), five official supplements were released (Greyhawk; Blackmoor; Eldritch Wizardry; Gods, Demi-Gods and Heroes; and Swords & Spells), and many more from fanzines
54. Fast and loose ruleset open to interpretation
55. Not based upon adventurers taking on dangerous quest, but kings commanding armies (which is why OD&D is actually a Chainmail supplement). The latter was the original purpose of D&D before it got changed in 2000.

There are many more games that are not D&D that you can look up too. See what you like, read the rules, learn them, and start playing with your group. Have fun and slay some monsters!

@ bcbb3e40:a494e501

Traducción por Francisco de la Torre.

|| |:-:| |Los representantes de la derecha sionista europea que forman parte de «Patriots» reunidos en Bruselas el pasado mes de diciembre de 2024.|

Entre los efectos que probablemente producirá en Europa la nueva administración estadounidense, es previsible el fortalecimiento del ala derecha del colaboracionismo atlantista que, después de haberse posicionado decididamente a favor de Donald Trump durante su presidencia 2017-2021, en el transcurso de la administración Biden abogó fervientemente por su regreso a la Casa Blanca y acogió su victoria electoral con gran júbilo. A finales de octubre de 2024, en el grandioso mitin preelectoral a favor de Trump celebrado en el Madison Square Garden de Nueva York, asistió una representante del grupo parlamentario europeo Patriots for Europe, que viajó a Estados Unidos para esa ocasión especial. En un vídeo publicado en la página X (antes twitter) de los Patriots, varios eurodiputados del mencionado grupo expresaron su identidad con los puntos de vista de Trump y auspiciando su reelección: el austriaco Harald Vilimsky (Freiheitliche Partei Österreichs), el checo Ondrej Knotek (Año 2011) el español Jorge Buxade (Vox), el holandés Tom Vandendriesche (Vlaams Belang), la polaca Anna Bryłka (Ruch Narodowy) y, por Hungría, Tamás Deutsch (Fidesz).

Este último es, sin duda, la personalidad más eminente del grupo de los Patriots que viajaron a Nueva York: originario de una familia judía de Budapest, en 1988 Tamás Deutsch junto con Viktor Orbán están entre los fundadores de Fidesz —Fiatal Demokraták Szövetsége (Alianza de los jóvenes demócratas), en la que ocupó el cargo de vicepresidente. El Fidesz ha tejido durante mucho tiempo una red de lazos con el Partido Republicano de los Estados Unidos y con el think tank conservador Heritage Foundation, mientras que el gobierno de Viktor Orbán organizó las tres últimas ediciones anuales de la CPAC en Hungría (Conservative Political Action Conference), un encuentro de políticos de derechas de varios países[^1].

Patriots for Europe o Patriots.eu, denominación que recuerda al de los misiles aire-tierra estadounidenses (el MIM-104 Patriots), es, por tanto, el nombre oficial del grupo político de la derecha liberal-conservadora, populista y euroescéptica, nacido en julio de 2024 (primero como alianza y luego como grupo parlamentario europeo) por iniciativa del primer ministro húngaro Viktor Orbán, el exprimer ministro checo Andrej Babiŝ y del exministro del interior austriaco Herbert Kickl. Como representantes de sus respectivos partidos (Fidesz, Año 2011, Freiheitliche Partei Österreichs), Orbán, Babiŝ y Kickl firmaron un texto ideológico titulado: A Patriotic Manifesto for a European Future[^2], según la cual la única política europea legítima es aquella que, enraizada en la pluralidad de las diferentes naciones, proteja su herencia grecorromana-judeocristiana preservando su identidad, tradiciones y costumbres.

Al núcleo inicial de los Patriots se unió el partido portugués ¡Arriva! (¡Chega!), el Partido húngaro Popular Demócrata Cristiano (Kereszténydemokrata Néppárt), el partido español Vox, el Partido por la Libertad (Partij voor de Vrijheid) holandés, el Partido Popular Danés (Dansk Folkeparti), el interés Flamenco (Vlaams Belang), la Reunión Nacional (Rassemblement National) francés y, por Italia, la Liga para Primer Ministro Salvini.

Constituido formalmente, el grupo parlamentario recibió una posterior adhesión del diputado griego de Voz de la Razón (Foní Logikis), del diputado de Primero Letonia (Letvija pirmajâ prohibir), de los dos diputados del Movimiento Nacional polaco (Ruch Narodowy) y de los dos diputados checos del Juramento (Přísaha) y de los Automovilistas por sí mismos (Motoristé sollozoê). Presidente del grupo parlamentario Patriots.eu, que cuenta con un total de ochenta y seis diputados[^3], es Jordan Bardella, presidente de la Rassemblement National; pero la personalidad más notable y prestigiosa de los Patriots es, sin duda, el primer ministro húngaro Viktor Orbán.

En cuanto a la línea de política exterior seguida por Viktor Orbán, cabe recordar que fue durante su primer mandato, en 1989, cuando Hungría se unió a la OTAN junto con la República Checa y Polonia. La pertenencia a la organización militar de la Alianza Atlántica implicó la participación húngara en la guerra de Kosovo en Yugoslavia, así como la contribución de Hungría en las misiones de la ISAF y en la guerra en Irak en apoyo de la intervención estadounidense. Por otro lado, no deja de ser significativo que en junio de 2011, durante la visita de Condoleezza Rice a Budapest, se inaugurara una estatua del presidente estadounidense Ronald Reagan en la céntrica Plaza de la Libertad (Szabadság tér). «Hoy —dijo Orbán en esa ocasión— erigimos aquí una estatua al hombre, al líder, que cambió y renovó este mundo creando un nuevo mundo para nosotros en Europa Central, un hombre que creía en la libertad, en la fuerza moral de los hombres libres, y creía que los muros que obstruyen el camino a la libertad pueden ser derribados».

En los años de la primera administración Trump, Orbán estableció una relación privilegiada con la Casa Blanca: en 2019 fue recibido calurosamente por el presidente estadounidense, quien declaró su apoyo al «soberanismo» europeo, del que Orbán era ya el exponente más puntero. El primer ministro húngaro, que más tarde expresó varias veces la esperanza de volver a ver a Trump como líder de los Estados Unidos, se reunió con él de nuevo en Mar-a-Lago de Palm Beach en marzo de 2024 y al final de la visita escribió en una publicación: «¡Hacer que América vuelva a ser grande, señor presidente!»[^4].

El entendimiento entre Trump y Orbán fue favorecido por Benjamin Netanyahu, quien ha tenido una estrecha relación con el actual primer ministro húngaro desde 2005, cuando Orbán estaba en la oposición y Netanyahu era ministro de Finanzas. Esta relación, que Orbán ha utilizado para neutralizar las iniciativas hostiles de las ONG’s de Soros (quien financió a Fidesz desde 1992 a 1999), ha acentuado progresivamente la posición proisraelí de Budapest, hasta el punto que Hungría junto a Austria, Croacia y República Checa, se han alineado con Estados Unidos e Israel votando en contra de la resolución propuesta por la ONU para el alto el fuego en la Franja de Gaza. Cuando László Toroczkai, jefe del partido Mi Hazánk (Nuestra Patria), preguntó a Orbán en el Parlamento por qué Hungría había votado en contra, el primer ministro le respondió: «La política exterior es complicada, enfréntate solo si entiendes de lo que estamos hablando»[^5].

El presidente de Patriots, Jordan Bardella, no es menos pro-sionista. «Reconocer un Estado palestino significaría reconocer el terrorismo», dijo Bardella, quien antes de las elecciones francesas había asegurado que, si llegaba a ser primer ministro, sería «un escudo para los compatriotas judíos contra un islamismo que no solo quiere separar la República, sino conquistarla»[^6]. Por su parte, Marine Le Pen, madrina política de Bardella, declaró: «Es absolutamente legítimo que Israel quiera erradicar al grupo terrorista armado Hamas y que se dote de medios para hacerlo»[^7].

En cuanto a la Liga de Salvini como primer ministro, sus posiciones pro-trumpistas y pro-sionistas siempre se han caracterizado por un extremismo descarado. «Nunca he ocultado —dijo Salvini antes de las elecciones estadounidenses— mi esperanza en una victoria republicana, por mil razones (...) hablamos [con Trump] a más tardar hace unas semanas. Nunca he ocultado mi simpatía humana y mi sintonía cultural»[^8]. Y sobre el genocidio en curso en Palestina, Salvini dijo: «Nuestros pensamientos están con el pueblo israelí (...) Recordar siempre el derecho de Israel a existir, a defenderse y a convivir finalmente en paz con sus pueblos vecinos, contra el horror del terrorismo islámico»[^9]. El 6 de octubre de 2024, al final de su discurso desde el escenario de Pontida, Salvini posó para una foto con los Patriots presentes en la manifestación de la Liga Norte: además de Viktor Orbán, estuvieron el holandés Geert Wilders, el portugués André Ventura, la austriaca Marlene Svazek, el español Antonio Fúster y el general Roberto Vannacci. Enviaron mensajes en vídeo de apoyo y solidaridad tanto Jordán Bardella en nombre de Rassemblement national como el ex-presidente brasileño Jair Bolsonaro.

También Geert Wilders (Partij voor de Vrijheid), que en 2009 recibió el Premio Oriana Fallaci por producir un cortometraje de propaganda antiislámica, es conocido también por su extremismo prosionista. «Jerusalén, Judea y Samaria —en su opinión— son todas de Israel (...) La patria de los palestinos es el Reino de Jordania (...) Obama y Kerry deben dejar de criticar a Israel por los asentamientos. Judea y Samaria pertenecen a los israelíes»[^10]. En el programa de Wilders, «distinguiéndose durante dos décadas por su lucha contra la islamización —escribe complacido un sitio web sionista— está también el reconocimiento de Jerusalén como capital de Israel, con el traslado de la embajada holandesa»[^11].

André Ventura, presidente de ¡Chega!, reiteró en Polonia la posición prosionista de su partido, declarando convencido: «Estamos con Israel y permaneceremos junto a Israel en esta batalla por los derechos humanos y la democracia»[^12]. A quienes lo comparan con Donald Trump y Jair Bolsonaro, André Ventura responde: «Estoy acostumbrado a estas comparaciones. Estas son las ideas en las que creo»[^13]. En cuanto a la guerra en Ucrania, el líder de la lista ¡Chega! en las elecciones europeas, Antonio Tânger Corrêa, dijo que «la derrota de Ucrania sería la derrota de todo Occidente y de Portugal, en caso de extrema necesidad»[^14], enviarían a sus tropas.

Marlene Svazek representó a la Freiheitliche Partei Österreichs en Pontida, cuyos «excelentes contactos»[^15] con la derecha israelí están garantizados por David Lasar, miembro del Consejo Nacional (Nationalrat) del partido austriaco. Lasar no es el único judío en el FPÖ: también es judío el ex-secretario general del partido y ex-parlamentario europeo Peter Sichrovsky, quien ha negado ser un agente del Mossad, pero ha admitido haber tenido «muchas reuniones con funcionarios israelís»[^16].

José Antonio Fúster es el nuevo presidente de Vox Madrid. El jefe del partido que lo representa, Santiago Abascal, encabezó una delegación a Israel en 2023 que se reunió con dos ministros de Tel Aviv. «Durante la visita, Abascal ha transmitido el apoyo y la solidaridad de España al Primer Ministro israelí Benjamin Netanyahu, y ha defendido la urgente necesidad de acabar con Hamas que, según Abascal, es un grupo terrorista que «encarna el mal absoluto»[^17]. Tras la reunión de la delegación de Vox con Netanyahu, el candidato electoral Jorge Buxadé Villalba afirmó que las acciones genocidas cometidas por el régimen sionista en la Franja de Gaza son «operaciones antiterroristas» que deben continuar «hasta que no quede ni un solo terrorista»[^18].

En cuanto a Roberto Vannacci, elegido diputado del Parlamento Europeo en las listas de la Liga por Salvini, su currículum vitae patriot puede jactarse de una participación activa en las operaciones de EE.UU. en Oriente Medio. El general comandó durante dos turnos (2005-2006) el Special Forces Task Group en Irak y fue el primer comandante de la Task Force 45 en Afganistán en 2013, poco antes de la transición de la International Security Assistance Force a la Resolute Support Mission, Vannacci asumió el cargo de jefe del Estado Mayor de las fuerzas especiales de la OTAN, «una organización que ha garantizado la paz durante más de cincuenta años, una alianza política y militar que ha funcionado bien»[^19]. Habiendo prestado sus servicios a los Estados Unidos «para la estabilización de Irak»[^20] como Deputy Commanding General y Director of Training, el 21 de agosto de 2018, Vannacci fue galardonado con la Legion of Merit, la condecoración militar estadounidense creada por el presidente Franklin D. Roosevelt. Su consigna antes y después de la elección de Trump ha sido: «Go, Donald, go!».

[^1]: Cfr. C. Mutti, Alla destra degli USA, «Eurasia» 1/2023.

[^2]: Después de la confluencia de los grupos de Identity and Democracy en el grupo de Patriots, se aprobó una nueva versión del manifiesto político. Véase https://patriots.eu/manifesto

[^3]: Freiheitliche Partei Österreichs (Austria), 6; Vlaams Belang (Bélgica), 3; Dansk Folkeparti (Dinamarca), 1; Rassemblement National (Francia), 30; Foni Logikis (Grecia), 1; Fidesz - Magyar Polgári Szövetség (Hungría), 10; Kereszténydemokrata Néppárt (Hungría), 1; Liga para Salvini Premier (Italia), 8; Letvija primajâ vietâ (Letonia), 1; Partij voor de Vrijheid (Países Bajos), 6; Ruch Narodowy (Polonia), 2; ¡Chega! (Portugal), 2; ANO (República Checa), 7; Automovilistaé sobê (República Checa), 1; Přísaha (República Checa), 1; Vox (España), 6.

[^4]: Angela Napoletano, La «visita». Orbán incorona Trump: «Lui è il presidente della pace», avvenire.it, 9 marzo 2024.

[^5]: András Dezsô, The roots of Orbán’s strong bond with Israel and its PM, https://balkaninsight.com, 14 de noviembre de 2023.

[^6]: Bardella, «riconoscere Palestina è riconoscere terrorismo». «Sarò uno scudo per i nostri connazionali ebrei», ANSA, 26/6/2024.

[^7]: Mauro Zanon, Sorpresa, lo «scudo» degli ebrei in Francia è il partito della Le Pen, tempi.it, 27 de octubre de 2023.

[^8]: Stefano Baldolini, Salvina punta su Trump: «Spero che vinca. Andrò negli Usa prima del voto». Tensioni con Meloni? «Governo durerà 5 anni», repubblica.it, 13 de julio de 2024.

[^9]: Nova.News, 7 de octubre de 2024.

[^10]: Elezioni in Olanda, che è il sovranista Wilders: anti-Islam, contro l’Ue e sostenitore del Grande Israele, www.open.online, 23 de noviembre de 2023.

[^11]: www.informazionecorretta.com, 26 de octubre de 2024.

[^12]: www.agenzianova.com, 6 de octubre de 2024.

[^13]: Especial: André Ventura. «Sou contra o aborto mas nunca condenaria uma mulher que aborta», «Jornal SOL», 12 de julio de 2022.

[^14]: Ventura admite tropas portuguesas na Ucrânia e tem uma posição clara sobre Putin, «CNN Portugal», 11 de marzo de 2024.

[^15]: Sophie Makris, Austria’s Jews wary of far-right charm offensive, www.timeofisrael.com, 3 de marzo de 2019.

[^16]: Yossi Melman, Sichrovsky Denies He Was a Mossad Agent, www.haaretz.com, 3 de junio de 2005.

[^17]: Fernando Heller, Spagna: il leader di Vox pretende le scuse di Sánchez per aver messo in dubbio l’offensiva israeliana contro Hamas, https://euractiv.it, 6 de diciembre de 2023.

[^18]: El ultraderechista Vox defiende los ataques de Israel en Gaza tras la polémica reunión con Netanyahu, euronews, 29 de mayo de 2024.

[^19]: Bruno Vespa, Vannacci: «Dopo l’Ue tornerei nell’esercito», «La Verità», 30 de octubre de 2024, p. 7.

[^20]: Missione Iraq: Riconoscimento al Generale Roberto Vannacci, en www.difesa.it , cit. en www.wikipedia.org

---

Artículo original: Hipérbola Janus, Patriots (TOR), 9/Ene/2025

@ dc814bb0:7a410cb5

hallo welt

[[ ]] Add as many elements as you want? [[X]] The X marks the correct answer! [[ ]] ... this is wrong ... [[X]] ... this has to be selected too ...

@ dc814bb0:7a410cb5

Hallo welt

[[ ]] Add as many elements as you want? [[X]] The X marks the correct answer! [[ ]] ... this is wrong ... [[X]] ... this has to be selected too ...

@ 957df479:13e9e08e

LiaScript Course

Course Main Title

This is your course initialization stub.

Please see the Docs to find out what is possible in LiaScript.

If you want to use instant help in your Atom IDE, please type lia to see all available shortcuts.

Markdown

You can use common Markdown syntax to create your course, such as:

1. Lists

2. ordered or

3. unordered

4. ones ...

| Header 1 | Header 2 | | :--------- | :--------- | | Item 1 | Item 2 |

Images:

Extensions

 --{{0}}--

But you can also include other features such as spoken text.

  --{{1}}--

Insert any kind of audio file:

   {{1}}

?audio

 --{{2}}--

Even videos or change the language completely.

   {{2-3}}

!?video

  --{{3 Russian Female}}--

Первоначально создан в 2004 году Джоном Грубером (англ. John Gruber) и Аароном Шварцем. Многие идеи языка были позаимствованы из существующих соглашений по разметке текста в электронных письмах...

{{3}}

Type "voice" to see a list of all available languages.

Styling

The whole text-block should appear in purple color and with a wobbling effect. Which is a bad example, please use it with caution ... ~~ only this is red ;-) ~~

Charts

Use ASCII-Art to draw diagrams:

                                Multiline
1.9 |    DOTS
    |                 ***
  y |               *     *
  - | r r r r r r r*r r r r*r r r r r r r
  a |             *         *
  x |            *           *
  i | B B B B B * B B B B B B * B B B B B
  s |         *                 *
    | *  * *                       * *  *
 -1 +------------------------------------
    0              x-axis               1

Quizzes

A Textquiz

What did the fish say when he hit a concrete wall?

[[dam]]

Multiple Choice

Just add as many points as you wish:

[[X]] Only the **X** marks the correct point.
[[ ]] Empty ones are wrong.
[[X]] ...

Single Choice

Just add as many points as you wish:

[( )] ...
[(X)] <-- Only the **X** is allowed.
[( )] ...

Executable Code

A drawing example, for demonstrating that any JavaScript library can be used, also for drawing.

```javascript // Initialize a Line chart in the container with the ID chart1 new Chartist.Line('#chart1', { labels: [1, 2, 3, 4], series: [[100, 120, 180, 200]] });

// Initialize a Line chart in the container with the ID chart2 new Chartist.Bar('#chart2', { labels: [1, 2, 3, 4], series: [[5, 2, 8, 3]] }); ```

Projects

You can make your code executable and define projects:

``` js -EvalScript.js let who = data.first_name + " " + data.last_name;

if(data.online) { who + " is online"; } else { who + " is NOT online"; } json +Data.json { "first_name" : "Sammy", "last_name" : "Shark", "online" : true } ```

More

Find out what you can even do more with quizzes:

https://liascript.github.io/course/?https://raw.githubusercontent.com/liaScript/docs/master/README.md

@ 6be5cc06:5259daf0

Introdução

Uma sociedade não deve ser construída sobre coerção, mas sim sobre associações voluntárias e interações espontâneas entre indivíduos. A sociedade de condomínios privados surge como uma alternativa natural ao modelo atual de centros urbanos, substituindo a imposição centralizada por estruturas baseadas em contratos e livre associação. Cada condomínio é uma unidade autônoma, gerida por aqueles que ali residem, onde os critérios de entrada, as regras internas e o comércio são definidos pelos próprios participantes. Essa estrutura permite que indivíduos se agrupem com base em valores compartilhados, eliminando os conflitos artificiais impostos por estados e legislações homogêneas que não respeitam a diversidade de preferências e estilos de vida.

O objetivo dessa sociedade é simples: permitir que as pessoas vivam de acordo com seus princípios sem interferência externa. Em um mundo onde a coerção estatal distorce incentivos, os condomínios privados oferecem uma alternativa onde a ordem surge do livre mercado e da cooperação voluntária. Os moradores escolhem seus vizinhos, definem suas próprias normas e interagem economicamente conforme suas necessidades e interesses. O modelo elimina a necessidade de um controle central, pois os incentivos derivados do livre mercado levam ao desenvolvimento de comunidades prósperas, onde a reputação e a confiança mútua são mais eficazes do que qualquer imposição estatal. Assim, essa sociedade representa a evolução lógica do conceito de liberdade individual e propriedade privada como pilares fundamentais da ordem social.

Público-Alvo e Identidade

Os condomínios privados refletem o princípio da livre associação, permitindo que indivíduos escolham viver em comunidades alinhadas com seus valores e necessidades sem interferência estatal. Cada condomínio possui uma identidade própria, moldada pelos moradores e seus interesses, criando ambientes onde afinidades culturais, filosóficas ou profissionais são preservadas e incentivadas. Enquanto alguns podem ser voltados para famílias numerosas, oferecendo amplos espaços e infraestrutura adequada, outros podem priorizar solteiros e jovens profissionais, com áreas de coworking e espaços de lazer voltados para networking e socialização. Da mesma forma, comunidades religiosas podem estabelecer seus próprios espaços de culto e eventos, enquanto condomínios para idosos podem ser projetados com acessibilidade e serviços médicos especializados.

Críticos podem afirmar que essa forma de organização resulta em pouca diversidade de habilidades e perspectivas, mas esse argumento ignora a dinâmica das interações humanas e o caráter evolutivo dos intercâmbios entre comunidades. Nenhum condomínio existe isolado; a troca entre diferentes comunidades ocorre naturalmente pelo mercado, incentivando o intercâmbio de conhecimento e serviços entre especialistas de diferentes áreas. Além disso, a ideia de que todos os grupos devem conter uma variedade aleatória de indivíduos desconsidera que a verdadeira diversidade nasce da liberdade de escolha, e não da imposição estatal de convivências forçadas.

Outra crítica possível é que a existência de critérios de entrada pode levar à segregação social. No entanto, essa preocupação deriva da concepção errônea de que todas as comunidades devem ser abertas e incluir qualquer pessoa indiscriminadamente. Porém, a liberdade de associação implica, necessariamente, a liberdade de exclusão. Se um grupo deseja manter determinada identidade cultural, religiosa ou profissional, isso não impede que outros grupos criem suas próprias comunidades conforme seus valores e recursos. Além disso, essa especialização leva a uma concorrência saudável entre condomínios, forçando-os a oferecer melhores condições para atrair moradores. Em vez de uma sociedade homogênea moldada por burocratas, temos um mosaico de comunidades autônomas, onde cada indivíduo pode encontrar ou criar o ambiente que melhor lhe convém.

Autossuficiência e Especialização

A força dos condomínios privados reside na capacidade de seus moradores de contribuírem ativamente para a comunidade, tornando-a funcional e autossuficiente sem a necessidade de intervenções estatais. Diferentes condomínios podem se especializar em áreas específicas ou ter diversos profissionais de diferentes setores, refletindo as competências e interesses de seus residentes. Essa descentralização do conhecimento e da produção permite que cada comunidade desenvolva soluções internas para suas demandas, reduzindo dependências externas e estimulando a prosperidade local.

Os moradores atuam como agentes econômicos, trocando bens e serviços dentro do próprio condomínio e entre diferentes comunidades. Um condomínio voltado para a saúde, por exemplo, pode contar com médicos, enfermeiros e terapeutas que oferecem consultas, aulas e assistência médica particular, remunerados diretamente por seus clientes, sem a intermediação de burocracias. Da mesma forma, um condomínio agrícola pode abrigar agricultores que cultivam alimentos orgânicos, compartilham técnicas de cultivo e comercializam excedentes com outros condomínios, garantindo um fluxo contínuo de suprimentos. Em um condomínio tecnológico, programadores, engenheiros e empreendedores desenvolvem soluções de TI, segurança digital e energia renovável, promovendo a inovação e ampliando as possibilidades de intercâmbio econômico.

A economia interna de cada condomínio se fortalece através de serviços oferecidos pelos próprios moradores. Professores podem ministrar aulas, técnicos podem prestar serviços de manutenção, artesãos podem vender seus produtos diretamente para os vizinhos. O mercado livre e voluntário é o principal regulador dessas interações, garantindo que a especialização surja naturalmente conforme a demanda e a oferta se ajustam. Essa estrutura elimina desperdícios comuns em sistemas centralizados, onde a alocação de recursos se dá por decisões políticas e não pelas necessidades reais da população.

Alguns argumentam que a especialização pode criar bolhas de conhecimento, tornando os condomínios excessivamente dependentes de trocas externas. Contudo, essa preocupação desconsidera a natureza espontânea do mercado, que incentiva a cooperação e o comércio entre comunidades distintas. Nenhum condomínio precisa produzir tudo internamente; ao contrário, a divisão do trabalho e a liberdade de escolha promovem interdependências saudáveis e vantajosas para todos. Assim, cada morador se insere em um ecossistema dinâmico, onde suas habilidades são valorizadas e sua autonomia preservada, sem coerções estatais ou distorções artificiais impostas por planejadores centrais.

Infraestrutura e Sustentabilidade

A solidez de uma sociedade baseada em condomínios privados depende de uma infraestrutura eficiente e sustentável, projetada para reduzir a dependência externa e garantir o máximo de autonomia. Sem um aparato estatal centralizador, cada comunidade deve estruturar seus próprios meios de obtenção de energia, água, alimentação e demais bens essenciais, garantindo que suas operações sejam viáveis a longo prazo. Essa abordagem, longe de ser um entrave, representa a verdadeira inovação descentralizada: um ambiente onde as soluções emergem da necessidade real e da engenhosidade humana, e não de diretrizes burocráticas e regulamentos ineficazes.

Cada condomínio pode investir em tecnologias sustentáveis e autônomas, como energia solar e eólica, reduzindo custos e minimizando a vulnerabilidade às flutuações do mercado energético tradicional. Sistemas de captação e filtragem de água da chuva, bem como a reutilização eficiente dos recursos hídricos, garantem independência em relação a empresas monopolistas e governos que frequentemente administram esse bem de forma ineficaz. Hortas comunitárias e fazendas verticais podem suprir grande parte da demanda alimentar, permitindo que cada condomínio mantenha sua própria reserva de alimentos, aumentando a resiliência contra crises externas e instabilidades de mercado.

Além dos recursos naturais, os espaços compartilhados desempenham um papel fundamental na integração e no fortalecimento dessas comunidades. Bibliotecas, ginásios, creches e salas de aula permitem que o conhecimento e os serviços circulem internamente, criando um ambiente onde a colaboração ocorre de maneira orgânica. A descentralização também se aplica ao uso da tecnologia, plataformas digitais privadas podem ser utilizadas para conectar moradores, facilitar a troca de serviços e produtos, além de coordenar agendamentos e eventos dentro dos condomínios e entre diferentes comunidades.

O Bitcoin surge como uma ferramenta indispensável nesse ecossistema, eliminando a necessidade de bancos estatais ou sistemas financeiros controlados. Ao permitir transações diretas, transparentes e resistentes à censura, o Bitcoin se torna o meio de troca ideal entre os condomínios, garantindo a preservação do valor e possibilitando um comércio ágil e eficiente. Além disso, contratos inteligentes e protocolos descentralizados podem ser integrados para administrar serviços comuns, fortalecer a segurança e reduzir a burocracia, tornando a governança desses condomínios cada vez mais autônoma e imune a intervenções externas.

Alguns podem argumentar que a falta de um aparato estatal para regulamentar a infraestrutura pode resultar em desigualdade no acesso a recursos essenciais, ou que a descentralização completa pode gerar caos e ineficiência. No entanto, essa visão ignora o fato de que a concorrência e a inovação no livre mercado são os maiores motores de desenvolvimento sustentável. Sem monopólios ou subsídios distorcendo a alocação de recursos, a busca por eficiência leva naturalmente à adoção de soluções melhores e mais acessíveis. Condomínios que oferecem infraestrutura de qualidade tendem a atrair mais moradores e investimentos, o que impulsiona a melhoria contínua e a diversificação dos serviços. Em vez de depender de um sistema centralizado falho, as comunidades se tornam responsáveis por sua própria prosperidade, criando uma estrutura sustentável, escalável e adaptável às mudanças do futuro.

Governança e Administração

Em uma sociedade descentralizada, não se deve depender de uma estrutura estatal ou centralizada para regular e tomar decisões em nome dos indivíduos. Cada condomínio, portanto, deve ser gerido de maneira autônoma, com processos claros de tomada de decisão, resolução de conflitos e administração das questões cotidianas. A gestão pode ser organizada por conselhos de moradores, associações ou sistemas de governança direta, conforme as necessidades locais.

Conselhos de Moradores e Processos de Tomada de Decisão

Em muitos casos, a administração interna de um condomínio privado pode ser realizada por um conselho de moradores, composto por representantes eleitos ou indicados pela própria comunidade. A ideia é garantir que as decisões importantes, como planejamento urbano, orçamento, manutenção e serviços, sejam feitas de forma transparente e que os interesses de todos os envolvidos sejam considerados. Isso não significa que a gestão precise ser completamente democrática, mas sim que as decisões devem ser tomadas de forma legítima, transparente e acordadas pela maior parte dos membros.

Em vez de um processo burocrático e centralizado, onde uma liderança impõe suas vontades sobre todos a muitas vezes suas decisões ruins não o afetam diretamente, a gestão de um condomínio privado deve ser orientada pela busca de consenso, onde os próprios gestores sofrerão as consequências de suas más escolhas. O processo de tomada de decisão pode ser dinâmico e direto, com os moradores discutindo e acordando soluções baseadas no mercado e nas necessidades locais, em vez de depender de um sistema impessoal de regulamentação. Além disso, a utilização de tecnologias descentralizadas, como plataformas de blockchain, pode proporcionar maior transparência nas decisões e maior confiança na gestão.

Resolução de Conflitos

A resolução de disputas dentro dos condomínios pode ocorrer de forma voluntária, através de negociação direta ou com o auxílio de mediadores escolhidos pelos próprios moradores por meio de um sistema de reputação. Em alguns casos, podem ser criados mecanismos para resolução de disputas mais formais, com árbitros ou juízes independentes que atuam sem vínculos com o condomínio. Esses árbitros podem ser escolhidos com base em sua experiência ou especialização em áreas como direito, mediação e resolução de conflitos, com uma reputação para zelar. Ao contrário de um sistema judicial centralizado, onde a parte envolvida depende do Estado para resolver disputas, os moradores possuem a autonomia para buscar soluções que atendam aos seus próprios interesses e necessidades. A diversidade de abordagens em um sistema de governança descentralizado cria oportunidades para inovações que atendem diferentes cenários, sem a interferência de burocratas distantes dos próprios problemas que estão "tentando resolver".

Planejamento Urbano e Arquitetura

A questão do design dos condomínios envolve não apenas a estética das construções, mas também a funcionalidade e a sustentabilidade a longo prazo. O planejamento urbano deve refletir as necessidades específicas da comunidade, onde ela decide por si mesma como construir e organizar seu ambiente.\ Arquitetos e urbanistas, muitas vezes moradores especializados, serão responsáveis pela concepção de espaços que atendam a esses critérios, criando ambientes agradáveis, com áreas para lazer, trabalho e convivência que atendam às diversas necessidades de cada grupo.\ Além disso, condomínios com nessecidades semelhantes poderão adotar ideias que deram certo em outros e certamente também dará no seu.

Segurança e Vigilância

Em relação à segurança, cada condomínio pode adotar sistemas de vigilância e proteção que atendam à sua realidade específica. Algumas comunidades podem optar por sistemas de câmeras de segurança, armamento pleno de seus moradores, patrulhamento privado ou até mesmo formas alternativas de garantir a proteção, como vigilância por meio de criptografia e monitoramento descentralizado. A chave para a segurança será a confiança mútua e a colaboração voluntária entre os moradores, que terão a liberdade de definir suas próprias medidas.

Comércio entre Condomínios

A troca de bens e serviços entre as diferentes comunidades é essencial para o funcionamento da rede. Como cada condomínio possui um grau de especialização ou uma mistura de profissionais em diversas áreas, a interdependência entre eles se torna crucial para suprir necessidades e promover a colaboração.

Embora alguns condomínios sejam especializados em áreas como saúde, agricultura ou tecnologia, outros podem ter um perfil mais diversificado, com moradores que atuam em diferentes campos de conhecimento. Por exemplo, um condomínio agrícola pode produzir alimentos orgânicos frescos, enquanto um condomínio de saúde oferece consultas médicas, terapias e cuidados especializados. Já um condomínio tecnológico pode fornecer inovações em software ou equipamentos de energia. Podem haver condomínios universitários que oferecem todo tipo de solução no campo de ensino. Ao mesmo tempo, um condomínio misto, com moradores de diversas áreas, pode oferecer uma variedade de serviços e produtos, tornando-se um centro de intercâmbio de diferentes tipos de expertise.

Essa divisão de trabalho, seja especializada ou diversificada, permite que os condomínios ofereçam o melhor de suas áreas de atuação, ao mesmo tempo em que atendem às demandas de outros. Um condomínio que não se especializa pode, por exemplo, buscar um acordo de troca com um condomínio agrícola para obter alimentos frescos ou com um condomínio tecnológico para adquirir soluções inovadoras.

Embora os condomínios busquem a autossuficiência, alguns recursos essenciais não podem ser produzidos internamente. Itens como minérios para construção, combustíveis ou até mesmo água, em regiões secas, não estão disponíveis em todas as áreas. A natureza não distribui os recursos de maneira uniforme, e a capacidade de produção local pode ser insuficiente para suprir todas as necessidades dos moradores. Isso implica que, para garantir a qualidade de vida e a continuidade das operações, os condomínios precisarão estabelecer relações comerciais e de fornecimento com fontes externas, seja através de mercados, importações ou parcerias com outras comunidades ou fornecedores fora do sistema de condomínios. O comércio intercondomínios e com o exterior será vital para a complementaridade das necessidades, assegurando que os moradores tenham acesso a tudo o que não pode ser produzido localmente.

O sistema econômico entre os condomínios pode ser flexível, permitindo o uso de uma moeda comum (como o Bitcoin) ou até mesmo um sistema de troca direta. Por exemplo, um morador de um condomínio misto pode oferecer serviços de design gráfico em troca de alimentos ou cuidados médicos. Esse tipo de colaboração estimula a produtividade e cria incentivos para que cada condomínio ofereça o melhor de seus recursos e habilidades, garantindo acesso aos bens e serviços necessários.

Relações Externas e Diplomacia

O isolamento excessivo pode limitar o acesso a inovações, avanços culturais e tecnológicos, e até mesmo dificultar o acesso a mercados externos. Por isso, é importante que haja canais de comunicação e métodos de diplomacia para interagir com outras comunidades. Os condomínios podem, por exemplo, estabelecer parcerias com outras regiões, seja para troca de produtos, serviços ou até para inovação. Isso garante que a rede de condomínios não se torne autossuficiente ao ponto de se desconectar do resto do mundo, o que pode resultar em estagnação.

Feiras, mercados intercondomínios e até eventos culturais e educacionais podem ser organizados para promover essas interações. A colaboração entre as comunidades e o exterior não precisa ser baseada em uma troca de dependência, mas sim numa rede de oportunidades que cria benefícios para todas as partes envolvidas. Uma boa reputação atrai novos moradores, pode valorizar propriedades e facilitar parcerias. A diplomacia entre as comunidades também pode ser exercida para resolver disputas ou desafios externos.

A manutenção de boas relações entre condomínios é essencial para garantir uma rede de apoio mútuo eficiente. Essas relações incentivam a troca de bens e serviços, como alimentos, assistência médica ou soluções tecnológicas, além de fortalecer a autossuficiência regional. Ao colaborar em segurança, infraestrutura compartilhada, eventos culturais e até mesmo na resolução de conflitos, os condomínios se tornam mais resilientes e eficientes, reduzindo a dependência externa e melhorando a qualidade de vida dos moradores. A cooperação contínua cria um ambiente mais seguro e harmonioso.

Educação e Desenvolvimento Humano

Cada comunidade pode criar escolas internas com currículos adaptados às especializações de seus moradores. Por exemplo, em um condomínio agrícola, podem ser ensinadas práticas agrícolas sustentáveis, e em um condomínio tecnológico, cursos de programação e inovação. Isso permite que crianças e jovens cresçam em ambientes que reforçam as competências valorizadas pela comunidade.

Além das escolas internas, o conceito de homeschooling pode ser incentivado, permitindo que os pais eduquem seus filhos conforme seus próprios valores e necessidades, com o apoio da comunidade. Esse modelo oferece uma educação mais flexível e personalizada, ao contrário do currículo tradicional oferecido pelo sistema público atual.

Os condomínios universitários também podem surgir, criando ambientes dedicados ao desenvolvimento acadêmico, científico e profissional, onde estudantes vivem e aprendem. Além disso, programas de capacitação contínua são essenciais, com oficinas e cursos oferecidos dentro do condomínio para garantir que os moradores se atualizem com novas tecnologias e práticas.

Para ampliar os horizontes educacionais, os intercâmbios estudantis entre diferentes condomínios podem ser incentivados. Esses intercâmbios não se limitam apenas ao ambiente educacional, mas também se estendem ao aprendizado de práticas de vida e habilidades técnicas. Os jovens de diferentes condomínios podem viajar para outras comunidades para estudar, trabalhar ou simplesmente trocar ideias. Isso pode ocorrer de diversas formas, como programas de curto e longo prazo, através de acordos entre os próprios condomínios, permitindo que os estudantes se conectem com outras comunidades, aprendam sobre diferentes especializações e desenvolvam uma compreensão mais ampla.

Essa abordagem descentralizada permite que cada comunidade desenvolva as competências essenciais sem depender de estruturas limitantes do estado ou sistemas educacionais centralizados. Ao proporcionar liberdade de escolha e personalização, os condomínios criam ambientes propícios ao crescimento humano, alinhados às necessidades e interesses de seus moradores.

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A sociedade dos condomínios privados propõe uma estrutura alternativa de convivência onde as pessoas podem viver de acordo com seus próprios valores e necessidades. Esses condomínios oferecem um modelo de organização que desafia a centralização estatal, buscando criar comunidades adaptáveis e inovadoras. A liberdade garante que as habilidades necessárias para o sustento e crescimento das comunidades sejam mantidas ao longo do tempo.

A troca de bens, serviços e conhecimentos entre os condomínios, sem a imposição de forças externas, cria uma rede de boas relações, onde o comércio e a colaboração substituem a intervenção estatal. Em vez de depender de sistemas coercitivos, cada condomínio funciona como um microcosmo autônomo que, juntos, formam um ecossistema dinâmico e próspero. Este modelo propõe que, por meio de trocas voluntárias, possamos construir uma sociedade mais saudável. Lembre-se: Ideias e somente ideias podem iluminar a escuridão.

@ 04c915da:3dfbecc9

Capitalism is the most effective system for scaling innovation. The pursuit of profit is an incredibly powerful human incentive. Most major improvements to human society and quality of life have resulted from this base incentive. Market competition often results in the best outcomes for all.

That said, some projects can never be monetized. They are open in nature and a business model would centralize control. Open protocols like bitcoin and nostr are not owned by anyone and if they were it would destroy the key value propositions they provide. No single entity can or should control their use. Anyone can build on them without permission.

As a result, open protocols must depend on donation based grant funding from the people and organizations that rely on them. This model works but it is slow and uncertain, a grind where sustainability is never fully reached but rather constantly sought. As someone who has been incredibly active in the open source grant funding space, I do not think people truly appreciate how difficult it is to raise charitable money and deploy it efficiently.

Projects that can be monetized should be. Profitability is a super power. When a business can generate revenue, it taps into a self sustaining cycle. Profit fuels growth and development while providing projects independence and agency. This flywheel effect is why companies like Google, Amazon, and Apple have scaled to global dominance. The profit incentive aligns human effort with efficiency. Businesses must innovate, cut waste, and deliver value to survive.

Contrast this with non monetized projects. Without profit, they lean on external support, which can dry up or shift with donor priorities. A profit driven model, on the other hand, is inherently leaner and more adaptable. It is not charity but survival. When survival is tied to delivering what people want, scale follows naturally.

The real magic happens when profitable, sustainable businesses are built on top of open protocols and software. Consider the many startups building on open source software stacks, such as Start9, Mempool, and Primal, offering premium services on top of the open source software they build out and maintain. Think of companies like Block or Strike, which leverage bitcoin’s open protocol to offer their services on top. These businesses amplify the open software and protocols they build on, driving adoption and improvement at a pace donations alone could never match.

When you combine open software and protocols with profit driven business the result are lean, sustainable companies that grow faster and serve more people than either could alone. Bitcoin’s network, for instance, benefits from businesses that profit off its existence, while nostr will expand as developers monetize apps built on the protocol.

Capitalism scales best because competition results in efficiency. Donation funded protocols and software lay the groundwork, while market driven businesses build on top. The profit incentive acts as a filter, ensuring resources flow to what works, while open systems keep the playing field accessible, empowering users and builders. Together, they create a flywheel of innovation, growth, and global benefit.

@ 79dff8f8:946764e3

Hello world

@ 2ce0697b:1ee3d3fc

Excerpt

Special Jurisdictions, Free Cities and Bitcoin Citadels are the sly roundabout way that is removing the market of living together from the hands of the government, without violence and in a way that they can´t stop it. With Bitcoin as the backbone of a new societal order, we are beginning to disrupt the old paradigm.

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“If you have built castles in the air, your work need not be lost; that is where they should be. Now put the foundations under them.” ― Henry David Thoreau, Walden

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The problem: lack of freedom in the physical realm

Freedom is essential to human life. Being free is what matters. That´s our target, always. No matter the time or space. We pursue freedom because we know its the right thing to do. Freedom is the right to question and change the stablished way of doing things.

Where can we find some freedom? Certainly in the cyberspace. The cyberspace is a free space. Humanity has been blessed by the magic of cryptography, a technology that gave us all the necessary tools to operate in that environment without intervention of undesired third parties.

In cyberspace cryptography performs the function of an impenetrable cyberwall. So, whatever we build in cyberspace can be perfectly protected. Thank to this cybernetic walls we can be sure that the gardens we build and nurture will be protected and cannot be trampled. When we build our digital gardens we have the keys to open the doors to let in whoever we want and most important to leave out whoever we don´t want. In the digital world we can already perfectly interact with one and another in a peer to peer way, without intervention of undesired third parties.

In cyberspace we have Bitcoin for freedom of money and Nostr, torrent and Tor for freedom of information and speech. These open-source protocols are designed to fully realize and expand the promise of freedom, and they certainly deliver what they promise.

So, thanks to the magic of asymmetric cryptography, we´ve already achieved sufficiently descentralization and the possibility of any level of desired digital privacy. Cryptoanarchists and cypherpunks have set their conquering flag in cyberspace and there´s no force on Earth than can remove it. The digital world cannot escape the rules of cryptography. This is great but it only works in the digital realm, meanwhile in the physical realm we are overrun by centralized attackers due to the impossibility of the creation of impenetrable walls such as the ones we have online.

Humans have the upper hand in creating impenetrable walled gardens in cyberspace, but in the physical space authoritarians have the upper hand in bullying physical persons.

The physical world is also naturally free. According to natural law each person is free to do whatever he wants as long as it doesn´t hurt other people. However due to unnatural -artificial and inhuman- centralization of power, the natural freedom of the physical world has been completely undermined. Mostly by Governments, the entities that centralize violence and law.

Bitcoin as a bridge between both realms

Let´s take a look at one connection between both realms, the physical and the digital world. Bitcoin layer one is made essentially of software plus hardware. It consists of any software that produces the same output as the reference implementation - Bitcoin core- and the hardware needed to run that software. Layer two, three or any other layer above, is made essentially of other software and other hardware that interacts with layer one in some way. All these layers, one, two and subsequent, are completely protected by cryptography and a set of game theories that have been successfully tested. Each new block added to the timechain is a testimony of the unstoppable force of freedom and meritocracy.

Before layer one we have Bitcoin layer zero, which is essentially the sum of all actions and inactions done by bitcoiners regarding to or because of bitcoin. In other words, layer zero is composed by flesh and bone people interacting in some way with layer one of the bitcoin network.

Hence, an attack on a bitcoiner - on his way of life- is an attack on bitcoin, the network itself. First because it is an attack on a layer zero node, the physical person, the bitcoiner under duress or coercion. And second because is also an attack on the store-of-value-aspect of bitcoin. Nowaday, the most common attack against bitcoiners is the entirety of compliance regulations. This is the sum of all coercive regulations,such as laws, threats of more laws, imprisonment, threats of more imprisonment, taxation, threats of more taxation, requirements to prove the origin of funds, coercive removal of privacy such as the travel rule, unnecessary bureaucracy such as the need to obtain a money transmitting license and many others rules, in a never stopping inflationary coercive legislation.

If a physical attack is preventing any bitcoiner to exchange the value he created for bitcoin due to any kind of artificial obstacles -such as any kind of compliance- that specific attack is successful in the sense that even though the whole network keeps operating, the attack itself diminishes the value of all the bitcoins.

So, even if layer-zero cannot be taken down, every interference on this layer is an attack on the bitcoin network. Attacks on layer one, two or any other layer that exists in the cyberspace can interfere with the network but they may hardly subtract any value from it. For example we have already been through plenty of times where hashing power was diminished due to government intervention and the bitcoin network remain completely unaffected.

On the other hand successful attacks on layer zero subtract potential, but real and demonstrable value. This value is equal to the amount of value the frustrated user would have added to the network if he would have been able to use it freely, that means if he would have sold his product without the cost of compliance. I´ll demonstrate this in the next chapter.

The cost of compliance

Alice is a merchant specialized in a specific area and topic. She studied the market, her business, her suppliers, consumers, the logistics involved, marketing, design, and everything necessary to become a successful entrepreneur. After investing a considerable amount of resources, she developed a perfect product. Or at least she considers it perfect, that is, the best in its class. While developing everything necessary to create her product, she met Bob, who became her main lead and stereotype of a buyer persona. She knows what Bob wants and she wants to sell it to him. According to Alice's calculations, for her business to be viable, she must sell the product at ten satoshis per unit, and fortunately, Bob is willing to pay that price for it. Alice's product is finished, ready to hit the market, but just before sending it to production, Alice decides to take a pause to analyze her reality. Before taking the public action of making her product available in the open market, Alice analyzes her material, political, and legal reality. In doing so, she realizes that she lives under the jurisdiction of a State. She learns that the Government prescribes through its regulations how she must behave. She analyzes that in order to sell her product legally, in compliance, she must make a series of modifications to it. The product before hitting the shelves must first be modified both in the way it is presented to the market and also regarding certain technical characteristics that it possesses. She must also modify the way it produces her product by changing the contractual relationship with its suppliers, distribution channels, and all other types of logistics involved. She must make all these changes even if they bring about significant and insurmountable inefficiencies.

Likewise, Alice also sees that she not only has to modify the product but also has to meet tax obligations. In addition to paying an accountant since the tax obligations by some irrational reason are not calculated by the creditor. Additionally, she must hire other professionals to assist her in studying the current regulations and how they should be applied in all stages of production, distribution, and sale of her product.

Alice, being a rational person, wishes to avoid having to make these modifications since they increase her costs while also decreasing the quality of her product. But when studying compliance, that is, the entirety of applicable regulations, she also examines the consequences of not being in compliance. Alice realizes that if she does not comply with the regulations, she risks having all her assets legally confiscated, going to prison, being killed while they try to capture her to imprison her, and, if she goes to prison, being tortured in jail by other inmates or by State officials in charge of holding her in that place. So, since Alice does not want to suffer these negative consequences, she decides to modify the product and be in compliance.

So, Alice makes the necessary changes and puts her new version of the product on the market. Then she has the following dialogue with Bob, her lead, the interested party in acquiring the product.

Bob: - Hey Alice, nice meeting you here in this market. I came to buy the product you were developing and told me about. However, this product I´m seeing now is not what you promised me. This is clearly inferior.

Alice: - Yeah, I know. I'm sorry Bob, but I prefer to sell this inferior product rather than risk having all my assets confiscated, going to prison, being killed while they try to capture me, and if they don´t kill but managed to put me in jail I could be tortured there.

Bob: - Ok, no problem. Thats quite understandable. I don´t believe anyone would prefer those kind of experiences. But given the quality of the product, I no longer intend to pay you ten satoshis; I only offer you eight. Shall we close the deal?

Alice: - I'm sorry Bob, but I can't sell it to you for eight sats. Due to government intervention and its requirements, now I can't even sell it for less than thirteen satoshis.

Bob: - Ok. Considering this I prefer not to purchase it. I will keep looking for alternatives. Bye

Some time later, Charlie arrives at the market, who is also interested in the product and, despite it not being like the original version, decides to purchase it by paying the thirteen satoshis demanded by the seller Alice.

Meanwhile, in the same universe, we have Daniel, the last character in this example. Daniel is a merchant competing with Alice. Daniel has a product that is very similar, practically identical to the one originally designed by Alice. Like Alice, Daniel initially also wants to sell it for ten satoshis. Just like Alice, before heading to the market, Daniel analyzes the reality in which he lives. And it turns out that he also lives under the jurisdiction of a State. Daniel too then analyzes the entirety of the applicable regulations and also comes to the conclusion that to comply with them, he would also need to modify the product and cover all the additional expenses artificially generated to be in compliance.

However, Daniel's ethics are different from Alice's. Daniel understands that his product is indeed perfect (the best in its class) and that therefore modifying it would go against its essence. Daniel understands that changing the product would be a betrayal of his creation and therefore a betrayal of his own self and the essence of his being. Daniel conducts an ethical analysis of his actions and the moral implications of putting the product on the market. Daniel sees that the product not only does not harm anyone but is also made to be freely acquired by adults who give their consent for its purchase and subsequent use. Daniel also understands that paying taxes only serves to promote the slavery system driven by fiat and that whenever he can avoid collaborating with the immoral fiat system, it is his ethical obligation to do so. Likewise, Daniel highlights the hypocrisy and inefficiencies of anti-money laundering regulations, as well as the futility of requiring licenses for naturally free acts that do not harm others. For all these reasons, Daniel decides to sell the product in its current state irregardles of compliance regulations.

However, before going to market, Daniel also studies the possible consequences of neglecting compliance. By doing so, Daniel sees that if he does not comply with the regulations, he risks having all his assets legally confiscated, going to prison, being killed while they attempt to capture him to imprison him, and, in the event of going to prison, being tortured in jail by other inmates or by State officials responsible for holding him in that place. So, since Daniel is a rational person who does not want to suffer these negative consequences but also does not want to betray his product and himself, he decides to take the risk of not being in compliance. After making this decision, Daniel puts the product on the market and there he meets Bob. In doing so, they converse in the following terms:

Bob: - Hey Daniel, this product is exactly what I was looking for. A product like the one promised by Alice but never delivered. I love it! I offer you ten satoshis for it.

Daniel: - Thank you for your feedback Bob and for the offer! However I am currently selling it for eleven satoshis. Ten satoshis seems like a good price to me, and it was indeed my original intention to sell it for that amount because at that price I achieve competitiveness and a sustainable business model.

Bob: - So why are you asking me for eleven satoshis? Interrupts Bob

Daniel: - Because that price is calculated before assessing compliance and the risks associated with non-compliance. By not complying with the regulation, I managed to maintain the quality of the product and avoided a large amount of unnecessary expenses, but there is no way to avoid the risk of facing penalties for non-compliance. To bring this product to market, I had to incur several expenses in order to minimize the risk of non-compliance as much as possible. While I am taking all reasonable actions to prevent all of my assets from being legally confiscated, from going to prison, from being killed while they try to capture me, and in case of going to prison, from being tortured, the reality is that I still run the risk of all that, or part of all that, happening to me, my family, or any of my company's employees. The remaining risk balance is transferred to the price along with the costs of mitigating those risks. The total of those costs and the remaining risk I estimate them at one satoshi per unit of product. Therefore, I can't sell you the product for ten satoshis, but I can sell it to you for eleven.

To which Bob, lacking a better option in the market, ends up buying the product for eleven satoshis.

In summary: two products were made by two different merchants whose business model allowed them, in both cases, to put the product on the market at a rate of ten satoshis per unit. However, in one case, a lower quality product was sold for thirteen satoshis, and in the other case, a higher quality product was sold for eleven satoshis. That is to say, in the first case there was an overprice or inefficiency objectively measured at three satoshis, while in the second case there was an overprice or inefficiency of one satoshi. So, we are facing a total loss of value equivalent to four satoshis. The value represented by these four satoshis was absorbed by the inefficiency programmed and ruled by the State. The example shows us that whether one chooses the compliance route, as Alice did, or the free market route, as Daniel did, in both cases the existence of regulations generates an additional cost to the market. In this example the state attack on layer zero was successful and extracted from the Bitcoin network a value of four satoshis.

Bitcoin is money

Bitcoin is many things but essentially is money. And money sole purpose is to store value in order to facilitate future exchanges of products and services with other people. Without the products and services to be exchanged for the money, money itself would be useless and worthless. We only use money because we may require favors, benefits, services, products from other people in the future. And we don´t know which services and products we´ll need nor exactly when we are goint to need them.

The total value of bitcoin equals to infinity divided twenty one millions. This is because the total worth of the network mirrors the total worth of accumulated capital by the entirety of mankind throughout its entire history. That is clearly a lot of value. But if the if the dividend equals zero then the divisor is also zero and if the dividend growth is obstructed through artificial means -such as compliance- then the divisor growth is also obstructed.

Bitcoin layer zero, the bitcoiners and the services and products we create, are what give value to the twenty one million units of bitcoin.

Freedom is without a doubt the best context for value creation. So, the more and better games we can create that allow humankind to find a way to exercise freedom, then the most value we can add to all the layers of the network.

This is why the most important layer of the whole bitcoin phenomenon is layer zero, the bitcoiners. Hence the problem to be solved is not how to prevent bitcoin - layer one upwards- from successful attacks. The problem to solve is how to prevent attacks on layer zero. Or in other words, the problem to be solved is how to get bitcoiners in the physical world to practice the same level of freedom that bitcoin achieves in the cyberspace.

Summary of the first part of this article: freedom in cyberspace has already been conquered and each further development in the digital realm contributes to further developments but only in the same realm. Meanwhile in the physical space, the layer zero of bitcoin is under constant attacks that successfully extract value from it.

Exercising freedom in a sly roundabout way

In 1984 the Austrian economist Friedrich Hayek predicted that we couldn´t take money with violence out of the hands of government. He stated that we needed to do it in a sly roundabout way. Twenty five years later Satoshi Nakamoto discovered the sly roundabout way actually introducing something that the government couldn´t stop. Thus fulfilling Hayek´s prophecy.

Bitcoin is a sly roundabout way that removed money without violence from the hands of the government in a way that they can´t stop it.

Cryptography in general and protocols such as Tor and Tails are a sly roundabout way that removed confidential information from the hands of the government without violence in a way that they can´t stop it.

Nostr is a sly roundabout way that removed social media and public information from the hands of the government without violence in a way that they can´t stop it.

Special Jurisdictions, Free Cities and Bitcoin Citadels are the sly roundabout way that is removing the market of living together from the hands of the government without violence in a way that they can´t stop it.

So, what are Special Jurisdictions, Free Cities and Bitcoin Citadels? To understand what they are we can take a look at the current mainstream market of living together, at how the physical space is organized. Essentially the entire planet Earth and its surroundings are run by a conglomerate of Governments. They create all the rules, regarding every aspect of life, of all the individuals, and enforce every rule through coercive means.

In the mainstream market of living together individuals have several alternatives to pick from. We can choose to live in a natural city or a pre design city, in a public neighborhood or private neighborhood or even in an intentional community with common interest amongst the users. But irregardless of the choice, every product offered in the mainstream market has the sames rules which are established by the host state to the entirety of organizations in his territory. In the mainstream market, even the most different products abide by the same high level rules such as criminal law, civil law, taxation laws, customs, enviromental laws, money laundering regulations and many others. To abide to the sum of all the laws and regulations is to be in compliance.

The centralization of regulations makes extremely difficult to experiment in market of living together. The less experimentation is allowed, the more human progress is hindered.

So what is the sly roundabout that fixes this? What are Special Jurisdictions, Free Cities and Bitcoin Citadels? I´m using the term Special Jurisdictions as an umbrella term that includes the entire spectrum of iterations of products that aim to modify the mainstream rules of the market of living together.

This term includes all the different models such as Charter Cities, Free Cities, Special Economic Zones, microstates, micropolis, start up societies, government as a service, self governing jurisdictions, autonomous intentional communities, network states and Bitcoin Citadels. The array of possible iterations is huge and permanently expanding. What they all have in common is that each of these experiments aims to create a functional game theory that replaces the lack of unbreakable walls in the physical space.

Let´s take a look of a couple of examples. Special Economic Zones are bounded areas of countries that have their own rules and regulations. Worldwide, there are more than five thousands special economic zones located in more than hundred countries.

One of them is the special economic zone of Shenzhen in China. The Chinese government allowed Shenzhen the freedom to experiment with certain practices that were prohibited in the rest of the country at the time. This included allowing foreign companies to make direct investments in China, allowing people to buy and sell land, allowing Chinese people to set up their own private businesses and relaxation of the system that limited internal migration within China for Chinese citizens. It served as a place where China could experiment with market reforms. The experiment was such a huge economic success that it was replicated in many other areas of the country.

Another place that has made extensive use of special economic zones is Dubai. The monarchic Government has more than 30 SEZs. In this case one of the many obstacles removed by the host state its the monopoly of the legal system. Dubai Government allowed the special economic zone to have its own independent legal system thus conceding a modification of the mainstream rules in that area.

This kind of projects, such as Dubai or Shenzhen, are a top-to-down product. Fully created by the Governments thus compliant with their own regulations.

On the other side of the spectrum we have Citadels and several other archetypes of not so compliant projects .

For example the Free Commune of Penadexo it´s a grassroots project building a freedom-oriented community in one of Spain’s abandoned villages.

It´s model is based on building a peer to peer society avoiding government intervention as much as possible. They stablished themselves in an abandoned historic village and the started to track down the owners to purchase as much property as possible. Meanwhile, they are living there and expanding their users base while also reconstructing buildings.

This is an example of a completely different way of dealing with the Government. While Special Economic Zones are fully compliant and created top to down, this model on the other hand is bottom-up and aims to add value to the users relying in factual freedom which is exercised by stablishing the commune away from heavily populated centers where Government grip is tighter. Under this model the interaction with the Government is kept as low as possible. Their strategy relies in ignoring the Government as much as possible and being a good neighbor. With this simple and effective tactic some Citadels enjoy the benefits of liberty in their lifetime without needing to spend huge resources in governmental lobby.

There are countless models or archetypes of Bitcoin Citadels trying to solve the obstacles in different ways, trying to restart the system. And one of the challenges of the Bitcoin Citadels is how to connect the different projects to boost and help each other.

This is where The Meshtadel comes into play. The Meshtadel is a system where decentralized tactics are used to help and defend citadels connected in a global network. With real life connections with fellow bitcoiners. Its an organization equivalent to the hanseatic league built under a starfish model. If you cut off a spider’s head, it dies, but if you cut off a starfish’s arm, it can regenerate and even grow into a new starfish.
The Meshtadel its a network of peer relationships, with ambiguous leadership roles, trust among participants, a shared ideology and vision based on the Bitcoin ethos, and an open system where new nodes - bitcoin citadel builders - can participate.

The long term goal of the Bitcoin Meshtadel is to help Bitcoin Citadels to gain the support of a critical mass of the total population. If enough people see that Bitcoin is as peaceful as it gets, in the long run, some nations could become friendly and supportive enough to legally tolerate the Bitcoin Citadel inside its territory in the form of a Bitcoin safe haven. In the Meshtadel we are fighting from the moral high ground using memes, Nostr notes and zapping our way into freedom creating an online and offline circular economy.

TO CONCLUDE:

Special Jurisdictions, Free Cities and Bitcoin Citadels are the sly roundabout way that is removing the market of living together from the hands of the government, without violence and in a way that they can´t stop it.

Nation states, abusing the myth of authority, have halted development on the market of living together for so long that a blooming freer market is eating its lunch. The sovereign individual thesis is live and continuously expanding. The network state is forming and intentional communities are flourishing all around the world reshaping globally the relationship between individuals and the governments.

With global internet connections, uncensorable means of communication and Bitcoin as the backbone of a new societal order, we are beginning to disrupt the old paradigm.

The fashion of the present world is passing away, let’s help it to move forward along by building Special Jurisdictions, Free Cities and Bitcoin Citadels.

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Autor: Thomas Eisinger. Dieser Beitrag wurde mit dem Pareto-Client geschrieben. Sie finden alle Texte der Friedenstaube und weitere Texte zum Thema Frieden hier.**

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Die neuesten Artikel der Friedenstaube gibt es jetzt auch im eigenen Friedenstaube-Telegram-Kanal.

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Vor Kurzem war ich bei einem «Ecstatic Dance» (mehr dazu z. B. hier) dabei. Wer das noch nicht kennt: es lohnt sich! Irgendwann in diesem speziellen Space bekam ich einen Gedanken - oder er kam von irgendwo zu mir: die Vorstellung, dass niemand in meiner Reihe von Eltern, Großeltern, Ahnen je an so etwas hätte teilnehmen können. Einmal, weil es das damals nicht gab. Zum Zweiten, weil ihr Mind niemals für so etwas offen gewesen wäre, gar nicht sein konnte. Sie alle waren einfache Menschen, die genug damit zu tun hatten für das Überleben der eigenen Familie zu sorgen. Urlaub war ein Fremdwort, intellektuelle Faxen gab es ganz sicher keine. Diese meine Vorstellung erschuf ein inneres Bild in mir: ich sah meine beiden Großmütter wild und lebensfroh durch den Raum tanzen! (Übrigens wurden beide 95 Jahre alt, trotz zwei Kriegen, Währungsreform, Hunger und ohne jemals Sport getrieben oder Ernährungsratgeber gelesen zu haben. Dies nur am Rande).

Ich erfreute mich an dem Bild der tanzenden Großmütter, konnte mich eines breiten Grinsens nicht erwehren. Nach dieser Freude wechselte mein Gefühl jäh zu Dankbarkeit. Dafür, in dieser wunderbaren Zeit leben zu dürfen. In der so viel mehr möglich ist als es jemals war. Das enge Korsett, das die Gesellschaft seit Jahrtausenden jedem auferlegt hatte, ist so viel weiter geworden. Nur, wenn man es selbst annehmen möchte (oder zumindest meint, dies tun zu müssen) kann es noch Macht ausüben. Sonst nicht. Die persönliche Freiheit ist größer als jemals zuvor, wenn man sie mit den Hundert Generationen vor uns vergleicht. Natürlich ist aktuell «the Trend not our friend», aber wir haben die Wahl, den Zeitmaßstab selbst anzulegen. 10 Jahre, 100 oder 200 Jahre? Lass es vor Deinem inneren Auge erscheinen ...

Die innere Freiheit ist größer als in all den Zeiten vor meiner Generation (Boomer). Millionen Menschen haben Meditationserfahrung, einige können sich mit Informationsfeldern (jenseits der rechtgläubigen Physik) verbinden und darüber sprechen, ohne dass sie verbrannt werden. Man muss keiner offiziellen Religion mehr folgen, um Verbindung mit dem Höheren zu erlangen. Im Gegenteil, die Ablösung von den Amtskirchen erleichtert dies für viele sogar. Wie auch immer, der eigenen Wahl stehen weder Priester noch Eltern oder starre Konventionen entgegen. Anders als vor 100 oder 200 Jahren. Just do it!

Es geht noch weiter. Wie dankbar bin ich, dass ich in dieser Zeit leben darf. Dass trotz des Leides meiner in ziemlicher Armut lebender Großeltern ihr Wille zum Überleben stärker war: nur deshalb kann ich hier sein. Ich darf all diese Vorzüge genießen, obwohl ich viel weniger hart arbeiten muss(te) als sie. Auch wurde mein Haus nicht ausgebombt und ich musste nie in den Krieg ziehen. Meine beiden Großväter ereilte dieses Schicksal. Ob mein Sohn diesem Schicksal entrinnt?

Wir sollen wieder kriegstüchtig werden. Unfassbar. Doch damit will ich diese Betrachtung nicht enden lassen. Denn nur wenn wir auch begreifen, wie gut es uns allen geht, trotz dieser Regierung, trotz Massenpropaganda, trotz dauernder medialer Panikmache: erst, wenn wir das Leben wirklich lieben, werden wir wissen, wofür es sich wirklich lohnt zu kämpfen. Nicht mit Waffe in der Hand, sondern mit Herz und Verstand.

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Let go of the algorithms and truly discover what it means to explore. Social media used to mean something. Once upon a time, it was a way to stay connected to friends, family, and colleagues over things we enjoy. We could share, laugh, and learn. Over time, it has devolved into cheap entertainment at the cost of our privacy. Our relationships and interests have been shoved into a corner in order to make room for "suggested posts" and "for you" content designed to evaluate our attention for advertising purposes. We've lost what it means to truly connect, and we've lost what it means to explore our curiosities.

Enter Nostr. A protocol designed to resist authoritative censorship, just happens to fix a whole lot of other problems, too. By removing the central authority, Nostr offers its users complete control of what we feed our minds. How do we break our algorithm dependency to find better content and better relationships again? We explore and discover:

The Chronological Life.

The existence of time may be debatable but our dependence on our perception of it is not. We live our lives chronologically. Why do our online lives need to be any different? There is no real reason, other than we've just gotten used to being engulfed by whatever the black box wants us to see. When we remove the algorithms, we find that online information flows just as it would in our daily lives. Important events get talked about by many people, over a long period of time. Things of less relevance fade. We see the rhythm of life reflected in our feed. This is an organic human experience transferred to the digital world. We depend on the people we know and the sources we trust to keep us informed about what really matters. We have fun, we move on. Nearly every Nostr social client brings this experience front and center through the traditional follow feed. Many use replies as a way to show you what is worth talking about for more than a hot minute. Its what old social media gave us, then took away. Nostr gives it back. It's not the only way to enjoy Nostr, though, so let's continue.

"The Human Animal Differs From the Lesser Primates in His Passion for Lists"

Who doesn't love lists? (besides maybe to-do lists.) List functionality on Nostr is a powerful way to curate your feeds. You can make lists of artists, vendors, friends, or whatever you want. They can be public or private. You can subscribe to other people's public lists too. Make one to share with your friends. Many clients have list support and management. Amethyst, Nostur, Voyage, and Nostrudel are a few that come to mind. Nostr.band and Listr.lol offer in depth list management. Some clients even support lists for specific notes so that you can curate a feed by topic or aesthetic to share with your friends.

Being John Malcovich.

Everyone has a different view of Nostr. Do you want to see what someone else is seeing? Sign in with any npub to get a different perspective. You might find profiles and content that you didn't know existed before. Some clients integrate variations of this feature right into their apps, so you don't have to log out of your account in order to step through that tiny door.

DV-what? DVM.

Data Vending Machines. These fancy little things are AIs tasked with a simple job: to find content for you. Most of these feeds are free, though some more personalized ones require a small fee. Many DVM services are stand-alone apps, like Vendata and Noogle . These clever Nostr clients will let you do a lot more than just create feeds to browse notes. Explore if you wish. A few social clients have DVMs integrated, too, so if you see "discovery" or similar term on a tab, be sure to check it out.

Relays, Man. Relays.

It's right there in the name. Nostr- notes and other stuff transmitted by RELAY. Specialized relays exist for subjects, news, communities, personal spaces, content creators, cats... there's even a relay where everyone just says "Good Morning" to each other. Find a client that lets you browse a relay's contents, and enjoy the purest form of content discovery on Nostr. Unearthing these relays is getting better and better every day. Right now there are relay browsing capabilities in quite a few clients, like Coracle, Relay Tools, Jumble and Nostur.

The Algo Relay.

Maybe you've been busy and missed a lot. Maybe you are a sane person who rarely uses social media. Hook up with a personalized algorithm relay to catch you up on all the things you've missed. This is skirting the sharp edges of Nostr relay development, so keep in mind that not many implementations yet exist. Algo relay currently aims to bring the feel-good vibe of your chronological feed to an algorithmic feed, freeing up your time but letting you stay up with what 's going on in your social circles.

Trendy Trends.

A few clients, relays, and DVM's have developed various Trending feeds. Catch up on what's popular across a wider view of the Nostr ecosystem. If trends are your thing, be sure to check them out.

Now that you're equipped with the tools to explore Nostr, its time to go discover some great content and find your people. Feed your curiosity.