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

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

SLASHFILM: "[...] "Spock's Brain" was directed by Marc Daniels, and he is not particularly proud. In the oral history book "Captains' Logs: The Unauthorized Complete Trek Voyages" edited by Mark A. Altman and Edward Gross, Daniels and longtime Trek writer David Gerrold talked about "Spock's Brain" and they concluded that the episode was meant to function as a wry satire, a goose to the serious-minded NBC execs — or perhaps Gene Roddenberry himself — who were all taking the show too seriously. William Shatner also noted the episode's symbolism in his 2009 autobiography "Up Till Now." Surely, Shatner thought, something was being stated outright in a story about a machine searching for a brain.
Daniels noted that the first draft of the "Spock's Brain" teleplay left Spock on the Enterprise while the other characters located his missing brain. Daniels was the one who decided to turn Spock into a mechanical zombie who came along. "Then the concern was whether or not he would look like a zombie walking around. Thankfully Leonard was able to pull it off." And, yes, Nimoy wasn't a stiff-armed zombie, although he did still look a little silly.
And, according to Gerrold, the silliness might have been the point. Gerrold suspected that the episode's writer, Gene L. Coon (credited as Lee Cronin) was trying to confront Gene Roddenberry's tendency to take "Star Trek" seriously to the point of it being no fun. Gerrold posited:

"I suspect [...] that 'Spock's Brain' was Gene L. Coon's way of thumbing his nose at Roddenberry or something. If not Roddenberry, he was thumbing his nose at how seriously the show was taking itself. I suspect what had happened is that they were a little panic-stricken because there weren't a lot of scripts to shoot. The history of 'Star Trek' is management by crisis. I think somebody called up Gene L. Coon and said, 'We need a script in a hurry, can you do it?' And he did it under a pen name, and I don't think he deliberately set out to write that show seriously."

As such, Gerrold laid out what he suspected was Coon's thought process: "I don't think there's any way you can take that episode seriously. You've got to take it as a joke. What's the stupidest science fiction idea to do? What if somebody stole Spock's brain?" This was a premise that could have been cribbed from a low-budget sci-fi horror thriller from 1953.
Gerrold felt that Coon definitely would have tried something that playful, saying: "I think Gene L. Coon had that kind of sense of humor to do that kind of impish stuff. He had an irreverent sense of humor, and I think he wanted to poke 'Star Trek' because someone was taking it too seriously. " Possibly Roddenberry, but also possibly the NBC higher-ups. It's okay to have fun. "Maybe it was his way of not buying into it," Gerrold said.
Shatner's memories of "Spock's Brain," meanwhile, were an indicator of the show's suffering. He recalled that "Star Trek" was moved to a Friday 10 p.m. timeslot, which is death for any series. Shatner was, at the very least, jocular about the plight, writing:

"Our first show that third season might have been a tribute to the NBC executives who so mishandled this show: it was about a society in desperate need of a brain. It was entitled 'Spock's Brain' and took place on Stardate 5431.4. I don't know what day of the week that would have bee, but I can assure you it was not a Friday night at ten o'clock. Because even aliens are busy Friday nights at ten o'clock."

Shatner also tells a cute (made-up) story of how Nimoy was lying on his operating gurney during the episode's final surgery scene, only to open his eyes in surprise, and, in a panic, yell "Friday night at 10 o'clock??" "Perhaps he didn't," Shatner impishly wrote, "But it was true, of course." [...]"
Link:
https://www.slashfilm.com/1574792/star-trek-spocks-brain-attack-network-management/

So this is, I guess, maybe, a true story, or based on one. It's a true story in the sense that it is a story and some people believe it's true.
Thousands of years ago, this guy was getting drunk with some king of some place and made him a bet that he would chop off 100 dongs from the king's enemies in exchange for the right to marry his princess daughter. The king thought he was joking, but went along with it.
So the guy goes and chops off 100 dongs from the kings enemies. Not yet satisfied, he chops off 100 more dongs, just for fun. He returns to the king with his bag of 200 dongs and gives it to the king. The king was shocked, but held up his end of the bargain and let him marry his princess daughter. Probably thought the guy would chop HIS dong off if he didnt keep his word. I mean how can you say no to a guy who chops off hundreds of dongs for fun?
So the guy married the princess daughter and eventually became king. And his name was David. As in: king david, of biblical David and Goliath fame. Yay, king david! The serial dong chopper offer!

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Introduction

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

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

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

"What Is Virtue Ethics?"

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

The Different Kinds of "Virtue Ethics"

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

Common Critcisims Toward Secular Forms of Virtue Ethics

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

The New Testament's Virtue Ethic

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Implications for Preterists

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

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Hey Everyone,
I hope everyone is doing well and preparing well for CAT2024.
Let me brief about my profile. I have scored 83.6% in 10th Board and 71.6 % in 12th , due to which I wasn't eligible for admission in Engineering College ( NIT and IIT). So, I took a year drop and gave my 12th improvement exam. I scored 86% in 12th improvement exam. Currently , I have 2.8 years of work ex. In IT.
Can anyone please guide, is it good idea to consider my 12th Improvement marks for future admission process in MBA Colleges (FMS, BLACKI or top 20 colleges)? Or should I put my actual 12th Board marks??
I hope someone in the group can help me out from this.

Hello everyone!
This is my first theory posted here so please take it with a grain of salt.
As my brain is on "break week" mode, I decided to take another look at the mother flame panel where we see the machine with the mother flame inside.
mother flame
We are already assuming from multiple theories on this subreddit that the A&MU can mean Atom because of how we pronounce it in japanese.
However, I haven't seen any theory or info on the S-108, and here is where I decided to investigate and dig a little bit deeper.
This is the part where the theory becomes farfetched, but let's assume the 108 related to a date, in this case, 10th of August (10-8).
I decided to look at important events in this date since Oda also loves his references related to important historical events and I came across this:
"In 1893, Rudolf Diesel's prime model internal combustion engine, a single 10-foot iron cylinder with a flywheel at its base, ran on its own power for the first time in Augsburg, Germany".
This particular event reminded me a lot of Vegapunk's dream of free and unlimited self sustaining energy, especially when reading the "ran on its own power" part, so I decided to dig a little deeper.
When researching Diesel's career, I encountered the following piece of text:
"In early 1890, Diesel moved to Berlin with his wife and children, Rudolf Jr, Heddy, and Eugen, to assume management of Linde's corporate research and development department and to join several other corporate boards there. As he was not allowed to use for his own purposes the patents he developed while an employee of Linde's, he expanded beyond the field of refrigeration. He first worked with steam, his research into thermal efficiency and fuel efficiency leading him to build a steam engine using ammonia vapor."
When reading this, I couldn't help but notice how it seemed very similar to Vegapunk's so called second sin mentioned in the latest chapter where he says that he studied the forbidden era himself despite not being allowed to do so.
Let's now take a look at this passage:
"In 1892, after working on this idea for several years, he considered his theory to be completed. In the same year, Diesel was given the German patent DRP 67207.[10] By summer 1893, Diesel had realised that his initial theory was erroneous, leading him to file another patent application for the corrected theory in 1893.[10]
Can this realization that his theory was wrong and then later corrected mean that there is something else that is still needed in order to properly replicate the eternal flame? Perhaps related to Joyboy/Luffy/Nika.
Now, let's take another look at the machine that holds the mother flame in the panel. We already know that the mother flame was used by something when Lulusia was wiped off the map, and we can assume that it was something in the air, so a flying weapon of sorts.
With this in mind, I decided to research the first diesel engine used in an aircraft and came upon the Packard DR-980. Below, you can see what it looks like.
the diesel engine
Notice how it looks very much like the machine that holds the mother flame?
Now, I'm not sure how everything will turn out in the story if there even is a connection to the diesel engine but let me know what you think.
And if you find anything else related to this please let me know in the comments :) Apologies for any formatting issues

So, I'm going for King of All the Isles and thought "Hmm, I should probably make an empire to make this easier. That way I won't need to reconquer Sicily and stuff every new life".
Except, you can only have realm size of 80. And apparently you can't release de jure vassals... So my idea of releasing Ireland to lower my realm size isn't going to work.
Any ideas on how to reduce my realm size? Or am I screwed?

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Over the past few weekends I’ve been bringing my chess board to Northgate, sitting down in the tables in front of Dixie Chicken or The Backyard, and playing whoever sits down.
The reason I did this was out of love for the game, boredom, and desire to socialize. I don’t drink and am not very talkative so yes this was the best way to spend Friday and Saturday nights, obviously.
For reference, I peaked at 1850 ELO in chess.com. People who sat down could be any rating. I played people who were probably rated close to 100 all the way to people who must’ve been 2300+. If I had to guess, the mean rating was around 900 but with a very large standard deviation. I won more than 95% of the games. I must have played hundreds of people in total, with the vast majority being men. I only played against 3 women. I played people of all ethnicities but the majority were white Americans. The good thing about playing here was that it took a very short to play someone. The average wait between games was probably about 5 minutes. This made it by far the best time and place to set up a chess board in CS. I sometimes set up my board on campus in between classes but got nowhere near as many people to play then.
It was fun! The “rudest” comment I got was “congrats, you beat a drunk person, you four eyed nerd.” Most people were super friendly and amused at the idea of playing chess in a place that seems antithetical to it. What makes playing chess in person worth it is shaking your opponents hand and saying thanks for playing after. It feels very human and warm when compared to online chess. The problem is that talking while playing chess is hard. Calculating moves takes a lot of brain processing, so there’s little space to think about what to say in a conversation. This means that I had mostly just pleasant small talk before or after games.
Most people sat by themselves, but it was very funny when a group of people sat down. Sometimes people would cheer when a piece was captured. People walking by would holler a move (KNIGHT TO F5!!”). People would make a celebrity move then disappear. Others would take pictures. Illegal moves were seen: knights moving like bishops, pawns moving diagonally without capturing, castling in check, and moving a pinned piece so that the king could be taken. A girlfriend complained to her bf who sat down “babe you are NOT about to do this.” People told me about how they used to play chess with their grandfather. They said chess in person feels different and harder than online. I won $5 once. Somehow, I went on a date out of all of it.
I graduated this semester so I won’t be able to do this anymore. But it was honestly one of the best things I’ve done in college and I’ll miss it a lot. If any of the people I played reads this, thanks for sitting down and playing.

For a bit of back story, my older sister hasnt really been a part of the family. She has been in boarding schools from middle school till uni and only stays a while to visit. I guess this whole family concept is new to her. She used to be the best older sister. I would always brag to my friends about how preety and smart she is even though ive had some horrible experiences with her. She recently graduated uni and is back at home she is looking for a scolarship in Tokyo for her master's ( that I really hope she gets)
My little sister is really wise and calm for an 11 year old but she also has her complaints about her. My older sister tends to ignore people and then pretend to be nice, valuable or a 'saviour' by baking, cooking and cleaning around. She also pretends to be this really smart person and interrupts laughs or makes rude remarks when trying to prove your point in a debate. I have ADHD which is frustrating for my clean freak little sister that i share a room with as i tend to forget things she asked me to do or leave random things all over the room jumping from task to task. My sister and I always bicker but end up making up and I truly put in effort to keep the room clean. On one of these bickering moments my oldersister came into the room and imediatly took her side and ignored anything i had to say and would directly talk to her like im not in the room "Dont worry just ignore her, we all know she doesnt care about anyone" which makes completly no sense at all but whatever.
Im really smart and everyone knows that biology is a subject I'm good at so when my mum was talking about something and i was explaining it to her from a biological stand I was confused to see her mocking and laughing at me and looking at my little sister who was just as stunned as I was. We got into a debate about whether smoking causes cancer or not and i said that it doesnt but has a correlation to which she indirectly said that I'm 'young and stupid' and we aren't here to argue 'semantics' She then went on to use 'big words' in hopes to make me feel dumb but failed terribly. she asked me if i knew what a certain chemical compound was and when I said no she just went completely out of control with her rude attitude and when i confronted her, she just said that "being rude is the only thing that works with me" I, later on, asked my dad who has a high IQ and is super good at all sciences what that compound is and he had no Idea.
My mom recently bought everyone chocolate. I kept mine in my bag but decided to keep it in the fridge a couple days later. both my sisters had eatten their bars so i was surprised to see that my bar was also missing. Im not a fan of the brand and would have let her eat it if she had asked me. I asked my younger sister if she ate it and she said no, my parents dont like sugar which only leaves her in the home. I found out later that she told my mum I ate mine and some of hers, she is really good at manipulating my mother. I also saw her take my earbuds and use them, I asked her if those were mine to which she replied "I dont know what ur talking about" and then put them on and blasted music. I told her I would appreciate if she asked before using my stuff to which she replied "I dont know what ur talking about" and smirked
The next day I took a chocolate she had gotten for herself and hid it. When she asked me where it was i told her i dint know what she was talking about to which she responded to saying stuff under her breath. He had had a physical fight when i was around 13 and she did some damage there but knew not to mess with me now as im bigger and stronger than she is. she complained to our mum saying that money should be deducted from my pockets. I let her believe i ate her chocolate for an hour to let her know how i feel about her taking my things without my permission then i placed her chocolate on the kitchen counter and accidentally knocked yogurt she put in the freezer and promptly cleaned it up. she saw the spilled yogurt and was jeering at me and flinging all sorts of insults. I didn't care and camly cleaned up the mess. I guess she saw the chocolate because its missing from the counter and people in this house dont just take things that dont belong to them.
I'm starting to seriously not like my sister and I dont know what to do about it. she's not all bad but for a 22-year-old.. this is completely unacceptable. there was a time she decided to go vegan and would call the food in the fridge a "grave yard" when i tried to fry an egg she made a disgusted face and called it "chicken period" she also called any kind of meat "corpses" Im guessing she has grown a little from then but ill never forget that easter break she came over. If you ask her about this she will tell you that she would never say 'such a thing' and that 'the human brain creates false memories' and so thats what i must be going through.
I dont want to dislike her because she is family and i have alot of good memories with her but I also will not tolerate nonsense. AITAH for not liking my sister? or hiding her chocolate? I feel bad "playing God" and making her learn a lesson.

Earlier tonight my car decided it'd be fun to fully cut its engines power while pulling out of a Burger King, only weeks after my hybrid converter assembly blew up. All of the pretty lights on my dash came on and I had no idea what had just happened so I pedal'd it a little bit to see if it was even driving at all anymore and it was so I jetted across 4 lanes into an empty parking lot just using the HV system only, no engine, where the battery then proceeded to hit one bar so I panicked and shut it off because the engine refused to turn back on and charge the hybrid. I scanned the codes, tried to put some gas in it as my gas gauge is always inaccurate and nothing happened (except the engine would start up for a few seconds when the car was turned on before shutting itself off again) so I just decided to ditch it and got picked up since I had just got off work and I work downtown Aurora, right next to Colfax and if you're from Colorado you know that's NOT a good spot to be alone at night. (Thanking God I have a cat shield right now)
Did a little research and someone had the same thing happen when they hit a speedbump and I noticed that the codes had thrown exactly when I hit a large dip where the parking lot meets the street. That person was told the throttle body connector might've just been loosened and got pulled out when they hit the speedbump. They never followed up and said if that was the case though. Do you guys think that may be the case with my car?
I also have a pair of 12" subs so I wouldn't doubt one bit that stuff might be extremely loose in the engine bay and just ready to pop or fall out...
Any help or support at all would be greatly appreciated. Thank you!

Before I even start I'm going to say that I think this is a very unpopular opinion. I'm expecting the vast majority of the interactions on this post to be downvotes. Honestly, I don't mind, I want to make this post to see how the community feels about this topic because while I've seen some complaints I have not seen any discussions about it, and I wanted to do it before the event disappeared. With the semester finally over I have enough time to do a lot more stuff including making this post.
Before I say this though you should know

• This isn't because I don't like the game. This is literally the best game I've ever played IMO, and I've been playing since the first hour of launch. I play for hours every day and have almost every nikke (Isabel come home :/ )

-This isn't about money as I have a bunch of it, and have even bought multiple Gacha skins in the past. I have the vast majority of skins (missing a few) to put into perspective how much I spend.
-I love Shift Up, and they're quickly becoming my favorite game company, but I hate how they did this.
-This isn't about hate or anything like that I just wanted to express my opinion and see the communities collective idea of it.
-I have no problem with Gacha skins, if this was handled differently I would have been the first to pick up both skins.
The reason I'm making this post is to talk about the new skins in the game, and how I find them to be greedy, and also how they should not have been released that way.
I'm trying to say that the skins that have recently been released are pretty scummy and I feel the game could go in a bad direction this way. Let me explain why I think this.
I was originally going to get both the Marian skin and the crown skin until I learned some stuff about the Marian skin which is the one I have the bigger problem with. Why release a new permanent canonical look for the story as a gacha skin!?
I've played Gacha games since I was around twelve, and I'm 22 years old now in College and I've never seen something like this. I've never seen a company lock a new canonical look for a major character behind a paywall like this. I've played well over 60 or so Gacha in the past 10 years, and out of all of those I've never seen a company lock a new canon look behind something like this.
Every time a character gets a new appearance from a power-up or something similar they ALWAYS do one of two things. They either put it as a new unit that you summon for, or they make it a farmable skin. DO NOT get me wrong I was never expecting this to be a free skin, NEVER, but I was kind of expecting Marian to be a new unit you could summon for.
I've never seen a company lock a major character's new look behind a paywall because they know how scummy it would be. Imagine if HSR made DH:IL a PAYWALLED SKIN instead of a new separate unit, That would be scummy right? THAT'S WHY THEY DIDN'T DO IT! I could name way more than this, but I feel like HSR is the biggest gacha rn, so it's a good example. It's greedy and honestly is the reason I'm skipping Marian's skin. I'm not skipping it for myself, but for the people that don't want to spend that much on the game, or can't spend that much because of circumstances. Some people now can't get the new canonical story look for their girl because of this decision and will be stuck with an old appearance that is outdated, and they'll never be able to get the new story appearance because of this. :/
When I first saw the crown skin in the story it pissed me off even more because I thought it would also be a permanent skin that'll be used in future stories from now on, but with the hard mode ending, I was thankfully proven wrong. Still that skin makes ZERO sense. The Naked King doesn't even use a lance to attack, so why even make it a skin? It makes no sense from a lore or story perspective, and I feel like this is another case of greed. They made a character with no clothes and knew that people were down bad enough to go crazy for it and spend like there was no tomorrow. It would have made WAY more sense to make this a separate unit since she doesn't even use a weapon as the naked king. :/
Gripes with Marian's skin

• In my decade of playing MANY other Gacha I've never seen a company make a major character's new Canonical story appearance locked behind a paywall, and it's infuriating how I don't see anyone talking about it. It screws over some people, Gatekeeping them from getting the new Canonical appearance.

Gripes with the new Crown skin

• It Makes no sense from a Lore perspective. Why put this as a skin over the crown that uses a lance when the naked king just uses her hands to kill? It screams greed and I don't want to support that. It would have made much more sense to be an alternate unit

These are the reasons I'm upset and honestly why I'm hoping this will never happen again. (I don't like skipping such good skins XD)
Anyway, It's like 4 am here and I gtg to sleep. I'll check the post in the morning, but again this is not to spread hate. I just wanted to see the community's opinion on these things.

Before I even start I'm going to say that I think this is a very unpopular opinion. I'm expecting the vast majority of the interactions on this post to be downvotes. Honestly, I don't mind, I want to make this post to see how the community feels about this topic because while I've seen some complaints I have not seen any discussions about it, and I wanted to do it before the event disappeared. With the semester finally over I have enough time to do a lot more stuff including making this post.
Before I say this though you should know

• This isn't because I don't like the game. This is literally the best game I've ever played IMO, and I've been playing since the first hour of launch. I play for hours every day and have almost every nikke (Isabel come home :/ )

-This isn't about money as I have a bunch of it, and have even bought multiple Gacha skins in the past. I have the vast majority of skins (missing a few) to put into perspective how much I spend.
-I love Shift Up, and they're quickly becoming my favorite game company, but I hate how they did this.
-This isn't about hate or anything like that I just wanted to express my opinion and see the communities collective idea of it.
-I have no problem with Gacha skins, if this was handled differently I would have been the first to pick up both skins.
The reason I'm making this post is to talk about the new skins in the game, and how I find them to be greedy, and also how they should not have been released that way.
I'm trying to say that the skins that have recently been released are pretty scummy and I feel the game could go in a bad direction this way. Let me explain why I think this.
I was originally going to get both the Marian skin and the crown skin until I learned some stuff about the Marian skin which is the one I have the bigger problem with. Why release a new permanent canonical look for the story as a gacha skin!?
I've played Gacha games since I was around twelve, and I'm 22 years old now in College and I've never seen something like this. I've never seen a company lock a new canonical look for a major character behind a paywall like this. I've played well over 60 or so Gacha in the past 10 years, and out of all of those I've never seen a company lock a new canon look behind something like this.
Every time a character gets a new appearance from a power-up or something similar they ALWAYS do one of two things. They either put it as a new unit that you summon for, or they make it a farmable skin. DO NOT get me wrong I was never expecting this to be a free skin, NEVER, but I was kind of expecting Marian to be a new unit you could summon for.
I've never seen a company lock a major character's new look behind a paywall because they know how scummy it would be. Imagine if HSR made DH:IL a PAYWALLED SKIN instead of a new separate unit, That would be scummy right? THAT'S WHY THEY DIDN'T DO IT! I could name way more than this, but I feel like HSR is the biggest gacha rn, so it's a good example. It's greedy and honestly is the reason I'm skipping Marian's skin. I'm not skipping it for myself, but for the people that don't want to spend that much on the game, or can't spend that much because of circumstances. Some people now can't get the new canonical story look for their girl because of this decision and will be stuck with an old appearance that is outdated, and they'll never be able to get the new story appearance because of this. :/
When I first saw the crown skin in the story it pissed me off even more because I thought it would also be a permanent skin that'll be used in future stories from now on, but with the hard mode ending, I was thankfully proven wrong. Still that skin makes ZERO sense. The Naked King doesn't even use a lance to attack, so why even make it a skin? It makes no sense from a lore or story perspective, and I feel like this is another case of greed. They made a character with no clothes and knew that people were down bad enough to go crazy for it and spend like there was no tomorrow. It would have made WAY more sense to make this a separate unit since she doesn't even use a weapon as the naked king. :/
Gripes with Marian's skin

• In my decade of playing MANY other Gacha I've never seen a company make a major character's new Canonical story appearance locked behind a paywall, and it's infuriating how I don't see anyone talking about it. It screws over some people, Gatekeeping them from getting the new Canonical appearance.

Gripes with the new Crown skin

• It Makes no sense from a Lore perspective. Why put this as a skin over the crown that uses a lance when the naked king just uses her hands to kill? It screams greed and I don't want to support that. It would have made much more sense to be an alternate unit

These are the reasons I'm upset and honestly why I'm hoping this will never happen again. (I don't like skipping such good skins XD)
Anyway, It's like 4 am here and I gtg to sleep. I'll check the post in the morning, but again this is not to spread hate. I just wanted to see the community's opinion on these things.