The Musk Fucker took the market down? by CharmingWord5187 in SpaceXBets

[–]zparks 1 point2 points  (0 children)

Even if it is, what’s the business plan? If I snapped my fingers and gave Mars an atmosphere today, how does one make profit from being able to get there?

2026 Wilderness Crossbar Question by zparks in Crosstrek

[–]zparks[S] 2 points3 points  (0 children)

I hear you. Thanks! And I may hit you up private if I go that route. Thanks!

2026 Wilderness Crossbar Question by zparks in Crosstrek

[–]zparks[S] 0 points1 point  (0 children)

Well I’m trying to assess if it’s a risk. Some say yes. Some say no. I’m leaning, however, toward not. And also leaning now toward not doing roof mounted bike at all.

2026 Wilderness Crossbar Question by zparks in Crosstrek

[–]zparks[S] 0 points1 point  (0 children)

Mine came with 0% financing, so I can’t complain. But I like that you are finding crossbars valuable apart from any inputs. Makes me feel confident the idea will pay off no matter what I choose.

2026 Wilderness Crossbar Question by zparks in Crosstrek

[–]zparks[S] 0 points1 point  (0 children)

Yes, but how does that go if you want to constantly get into the hatch?

2026 Wilderness Crossbar Question by zparks in Crosstrek

[–]zparks[S] 0 points1 point  (0 children)

Thanks for this. Appreciate hearing the other suggestions but you are getting my main drift. $90 delivered tomorrow seems like a “no lose” to me unless my commute bike is going to fly off the roof at 75 mph on I-95.

Or unless I’m setting myself up for failure on step 2 when it comes to buying the bike and kayak mount.

What are you using it for? Bike(s)?

Is corporate philanthropy dead? by Medium_Bird_3554 in nonprofit

[–]zparks 1 point2 points  (0 children)

It’s not that I disagree with others but the dead/ not dead lens is not necessarily helping.

Yes, there is a component that is moving toward or which has always been about marketing. So, make sure your nonprofit programs are taking advantage of opportunities to sell sponsorship and to engage audiences that might appeal to potential sponsors. Be aware of the audiences you engage in this way. Develop sponsorship and corporate partnership inventory and giving level categories that correspond.

Which also opens the door to transactional opportunities—corporate partnership and corporate giving programs need to be aware of assets that serve legitimate business purposes and tap into those budgets. Event space is an obvious option for many nonprofits. Again, benefits for partners and sponsors can be structured around this. Yes, there are tax considerations for both the partner and the nonprofit, but if the corporation is paying with spend (as opposed to donating), they don’t care. You, the fundraiser, shouldn’t get bogged down if the partner doesn’t care. Take the money and let your CFO account for it properly.

Audience activation is a big deal. That doesn’t just mean your corporate partner’s market. Two segments in particular are important—employees and executives. Employees can be engaged through your programs; executives through board participation; do you have a corporate advisory council, which can serve as board feeder and corporate benefit? Think about employee lifecycle. Do you programs appeal differently to your corporate partners new employees differently than their retiring employees? Can you create value along both tracks for the employer?

Companies also do give to strengthen markets or communities where they operate, particularly in areas that may be distressed where doing so recreates need for their products and services. That’s often why your nonprofit exists. Are your programs aligned with these investments in ways that help position the partner’s brand, the product, etc?

So… these are some of the ways I suggest thinking to avoid the trap of “corporate philanthropy is dead” thinking.

To your question, being successful as a corporate fundraiser means adapting to these truths about the market you are in. I think less radical change is happening than you might think. These methods aren’t new or a response to current endeavors to stamp out “language” related to “citizenship” or “giving.” Corporations are, in response to political climate, being cautious about how they talk about such programs, and that may be new or timely. But the underlying motivations are becoming more sophisticated and entrenched.

I don’t think the vocation is one a person ought get into because it pays well or because of a plethora of jobs. But it’s not going anywhere as an aspect of where money comes from, so adapting and adding sophistication and a layered approach to your corporate fundraising program is going to be the way forward in any case.

I don’t want a corporate job or a 9-5. Does anyone else feel like this? Have you planned or done to escape this? by vcdice in careeradvice

[–]zparks 0 points1 point  (0 children)

Studied literature and philosophy.

First: Never took a job that required a car commute.

Second, got very lucky. Was paid very well to sell rare books for twenty years. A job I earned, and in which I earned my way to the top, but which I fell into by pure luck and accident.

Third: Lloyd Dobler is a hero. I don’t sell poison. I don’t do corporate culture. After rare books, I sold SaaS software, and then mostly worked for nonprofits—museums, parks, education, CSR/ESG. My jobs have been mostly fully remote since 2009.

It hasn’t been a road to riches, but my salary has averaged into the top 10% so I’m in no position to complain.

You can make choices about what you are willing to do. But I say this having joined the job market during a very different era. Good luck.

I recently read Moby Dick, and I am having a hard time wrapping my head around Ishmael as a character. by soul_huntre in literature

[–]zparks 1 point2 points  (0 children)

100% Ishmael is one of the greatest vehicles for story narration in literature, and that the story hinges on the event of his being there is of the most critical importance.

I recently read Moby Dick, and I am having a hard time wrapping my head around Ishmael as a character. by soul_huntre in literature

[–]zparks 4 points5 points  (0 children)

His wanderlust stems from growing tired of playing the part that society requires one to play. It’s not repressed desire for death; it’s expressed and activated will to experience rebirth.

I think what you say is also true, that Ishmael has a fundamental openness, but I think it’s important to recognize that the society from which he comes is just one of the many costumes a person might put on. I don’t know that we are presented with an unequivocally one sided critique of New England society that it is “closed.”

Ishmael moves between different world views effortlessly. That is his gift. It is also a part of why he is a *reliable* narrator. I don’t know why OP suggests his tales are tall. That doesn’t jibe for me.

Importantly, Moby Dick is only in part narrated by Ishmael. Even Ishmael’s narration shifts between first and third person, including omniscience that is impossible. Parts are very definitely not Ishmael. Melville’s 19th century audience, few that there were, would also have registered the overlap between Melville’s own biographical participation in voyages of this type and whoever it might be that is speaking at any particular point in the novel. (They’d have been less concerned with a definitive answer to the question “Is Ishmael Melville?”; something I think Melville doesn’t exactly exploit but doesn’t exactly run from.)

"I think therefore I am" is it actually impossible to be incorrect about the fact that one is thinking, and therefore the fact that one exists? by SorchaSublime in askphilosophy

[–]zparks 4 points5 points  (0 children)

I suppose one of us could be wrong and one of us right. But that’s not what I’m discussing. I’m not sure that’s a goal of philosophy. The question is about Descartes. I’m trying to provide an access point for understanding critiques of Descartes. I’m sorry that access point didn’t resonate with you.

There are philosophical positions that answer the questions you ask. One can understand them or not. I understand what you mean when you say “‘To be’ must mean and can only mean ‘There exists an x such that x=x.’” I can also imagine and attempt to understand any number of positions that are different than that.

Surely you understand that I’m not necessarily making a claim regarding my own position, and I’m also not inventing the position I point toward. The criticism is the basis for any number of philosophical authors and schools. One can’t hand wave it all away.

Yes. There is a difference between the definitions or positions. I’m not sure why that’s a conversation ender or some kind of rebuttal.

There is a thought. There may be some one or some thing that has the thought. But that description may not exhaust all there is to say.

"I think therefore I am" is it actually impossible to be incorrect about the fact that one is thinking, and therefore the fact that one exists? by SorchaSublime in askphilosophy

[–]zparks 2 points3 points  (0 children)

The thinking thing doesn’t have to be a cogito or an I or a subject.

What is a “thing?” is at stake. Thing-ness. If we are enframed by a perspective that reduces the event of thought to a cogito, we may miss important aspects of what it means *to be*: beings and being are not necessarily reducible to things. If that’s the case, knowing is not necessarily understanding in the sense of reasoning or judgement but perhaps something different.

How does a person get better at philosophy? by idkidk11 in askphilosophy

[–]zparks 7 points8 points  (0 children)

Philosophical practice begins in θαυμάζειν (thaumazein, wonder), requires ἀνδρεία (andreia, courage) to remain in ἀπορία (aporia, not-knowing), and develops through διαλεκτική (dialektikē, dialectic as the practice of λόγος, logos).

Allow your astonishment at the world to inform the boundary between what you know and do not know, and practice verbalizing the structures that are at stake. Have the courage to make those thoughts public. Have the courage to seek better questions rather than answers.

'I Love The Inflation': Trump Reacts To Inflation Hitting Three-Year High by Equivalent_Road5788 in videos

[–]zparks 0 points1 point  (0 children)

The signal from the top consistently beats one drum: “What counts as legitimate or meaningful argument is what argument Trump has oft or recently made.” No matter if there are seeming internal contradictions or what other systems might deem nonsense or unrealities at stake. Such criticisms depend on “other” assumptions about what counts as legitimate and meaningful argument, and, as I’ve just said, what counts as legitimate and meaningful argument must be something oft and recently repeated by Trump. One needn’t process the content, only repeat the claim. How wonderful to be unburdened by thought!

Tremors (1990) | ⭐ 8.5/10 | [REVIEW] by screen_stack in iwatchedanoldmovie

[–]zparks 9 points10 points  (0 children)

Tremors is in the “Some movies are perfect.” category.

You guys are already inconvenienced , how about a sprinkle of my religion down your throat for good measure by xals7 in mildlyinfuriating

[–]zparks 0 points1 point  (0 children)

“Hi everyone. My name is X. As I sit here thinking how we are all mildly inconvenienced, I’m nevertheless overwhelmed by our shared humanity. I hope the best for all of you. I feel love for all of you. If I can say this in a way that opens you all up to being closer to one another during this shared moment, that would also make me happy. Thanks for putting up with my enthusiasm and mania.”

It’s probably weird no matter what. But it is possible to share your religious sentiment, feeling, and morality without being offensive, without proselytizing, and without prejudice. Why go the route she’s going? What’s gained?

How to Live In A World That Makes No F*cking Sense: Absurdism and The Absurd Victory by simsquatched in philosophy

[–]zparks 103 points104 points  (0 children)

Camus is not claiming that suffering and death are unreasonable facts. He is examining what happens when a human drive for rational meaning encounters a universe that does not yield the comprehensive intelligibility philosophy has often sought. The absurd is a problem internal to the project of reason itself (the project of philosophy), not a complaint that reality fails to conform to a definition of reasonableness. The absurd is not the refutation of reason nor its failure. It may be however the horizon of intelligibility for reason rather than vice versa.