Note: The following post is intentionally incendiary. I don't actually believe all of it-- well, I do, but there's a lot more going on that makes my points rather moot-- I just get frustrated when people get hung up over a single issue. I feel the need to ridicule people who have lost the big picture over a minor detail. Carry on.
A BBC quote:
[A]nalysts say the government could reduce the payment - which is $30bn - by $165m, in order to force AIG to account for the bonuses in another way. (source)
Doing a little math, the $165M in bonuses is 0.55% of the next bailout payout to AIG. For those who didn't quite catch that: that is just over one half of one percent or 55 cents every $100.
Not .55% of the total amount AIG is going to be given, .55% of the next payment to AIG. Since they've received over $180B in "support" from the government, that $165M is less than .1%-- For every $10 AIG has gotten (so far) from the government, all these investors are sharing from a 1 penny pool. Proportionally, that's about the same as 6 drops of soda left in 3 liter bottle-- you leave almost that much sitting in the bottom when you throw it away.
You're damn right it's outrageous! AIG is ripping these guys off... No wonder they're leaving.
I hope this puts things in perspective.
Friday, March 20, 2009
Saturday, March 14, 2009
Divine Hiddenness?
J.L. Shellenberg came up with an interesting argument for the nonexistence of (a Loving and Omnipotent) God. The Argument from Divine Hiddenness (as he calls it) is compelling as arguments concerning the existence of God go. It can be summarized as: If God loves us, he would do everything He could to increase the "good" in our lives. Clearly, if a god like the Christian God exists, this good would be a relationship with Him. However, there are people who, through no fault of their own have not experienced such a relationship (some of whom even undergo emotional duress at the lack of this relationship), and so a loving God must not exist.
This post is a response that is almost as short and incomplete as the summary I gave above.
My response boils down to answering the following question in a different way than Shellenberg: Is nonresistant disbelief something inherently beyond the control of the (non)believer? If it is, than his argument holds sway... a lot of it.
On the other hand, a loving God would allow the beloved the choice to reject Him (I believe Shellenberg admits this.) If nonresistant disbelief is not beyond the believer's control, then the disbelief is still a willful decision to reject God on the part of the believer, and God's actions at that point* cannot be held against Him. If I am in a relationship with you, and you choose to leave, I have no say. Even were I omnipotent, if I loved you, I would value your freedom, and patiently hope for you to return to me. I would even try to convince you to come back, but force has no place in love.**
So, is nonresistant disbelief beyond the believer's control?
More than once I have been on the verge of apostasy. In each case, it was hardly because I was resistant to God, rather, I was feeling something akin to what Shellenberg describes at the beginning of the linked document. I have been one step a way from that discouraged rejection often.
Shellenberg will likely suggest that this is the situation he describes later, concerning God's temporary withdrawal for some sort of spiritual growth, or other higher temporary purpose. This, it would be claimed, is why I was always "one step" away, but I never took that step.
The problem with that response is looking back on each of these situations, I always wonder what I was thinking as I wandered away from God-- he was consistently providing a way for me to come to Him, for me to accept Him again, and grow closer to Him. So why didn't I take these opportunities? I chose to ignore them. Finally, when there was one step left before I did reject Him, I stopped ignoring Him and accepted His hand.
The point is, it was my choice to begin to wander from Him, and my choice to continue to wander. And finally, it was my choice to "walk away", yet I did not make the choice. Certainly, there were influencing factors beyond my control, hence I would consider my apostasy to be "non-resistant", but I was still resisting God, in that I was choosing to separate myself from Him.
And so it is, my experience suggests, with all "nonresistant" disbelief. This does not make nonresistant disbelief any less sad, nor does it mean that people who have so chosen are weaker, or anything else. I have been fortunate enough to always have enough support from community to keep me alive during these times of duress, not all have such a community... a fact which requires constant prayer and action.
****
*I say "at that point" to avoid arguments concerning God's culpability for previous actions... that is a different debate.
**take this sentence with a grain of salt... Again, a different debate.
This post is a response that is almost as short and incomplete as the summary I gave above.
My response boils down to answering the following question in a different way than Shellenberg: Is nonresistant disbelief something inherently beyond the control of the (non)believer? If it is, than his argument holds sway... a lot of it.
On the other hand, a loving God would allow the beloved the choice to reject Him (I believe Shellenberg admits this.) If nonresistant disbelief is not beyond the believer's control, then the disbelief is still a willful decision to reject God on the part of the believer, and God's actions at that point* cannot be held against Him. If I am in a relationship with you, and you choose to leave, I have no say. Even were I omnipotent, if I loved you, I would value your freedom, and patiently hope for you to return to me. I would even try to convince you to come back, but force has no place in love.**
So, is nonresistant disbelief beyond the believer's control?
More than once I have been on the verge of apostasy. In each case, it was hardly because I was resistant to God, rather, I was feeling something akin to what Shellenberg describes at the beginning of the linked document. I have been one step a way from that discouraged rejection often.
Shellenberg will likely suggest that this is the situation he describes later, concerning God's temporary withdrawal for some sort of spiritual growth, or other higher temporary purpose. This, it would be claimed, is why I was always "one step" away, but I never took that step.
The problem with that response is looking back on each of these situations, I always wonder what I was thinking as I wandered away from God-- he was consistently providing a way for me to come to Him, for me to accept Him again, and grow closer to Him. So why didn't I take these opportunities? I chose to ignore them. Finally, when there was one step left before I did reject Him, I stopped ignoring Him and accepted His hand.
The point is, it was my choice to begin to wander from Him, and my choice to continue to wander. And finally, it was my choice to "walk away", yet I did not make the choice. Certainly, there were influencing factors beyond my control, hence I would consider my apostasy to be "non-resistant", but I was still resisting God, in that I was choosing to separate myself from Him.
And so it is, my experience suggests, with all "nonresistant" disbelief. This does not make nonresistant disbelief any less sad, nor does it mean that people who have so chosen are weaker, or anything else. I have been fortunate enough to always have enough support from community to keep me alive during these times of duress, not all have such a community... a fact which requires constant prayer and action.
****
*I say "at that point" to avoid arguments concerning God's culpability for previous actions... that is a different debate.
**take this sentence with a grain of salt... Again, a different debate.
Tuesday, March 3, 2009
Father grant me courage...
"Ah, Sovereign LORD," I said, "I do not know how to speak; I am only a child."
But the LORD said to me, "Do not say, 'I am only a child.' You must go to everyone I send you to and say whatever I command you. Do not be afraid of them, for I am with you and will rescue you," declares the LORD.
But the LORD said to me, "Do not say, 'I am only a child.' You must go to everyone I send you to and say whatever I command you. Do not be afraid of them, for I am with you and will rescue you," declares the LORD.
Thursday, February 5, 2009
On Syntax and Semantics
This is actually a post about combinatorics, but before we get there, I need to talk about languages. Every expression in any language has two important aspects: syntax-- the structure of the expression, and semantics-- the meaning of the expression. Let's see an example. I'll take Chomsky's; "Colorless green ideas sleep furiously." Syntactically this sentence is "adjective, adjective, noun (subject, plural) being modified by the adjectives, intransitive verb (present tense, active, third person plural) being modified by adverb, adverb." This sentence is what logicians call a "well-formed formula." A well formed formula is any formula which does not violate the grammar of the language. So, we could replace every word in the sentence with another which has the same part of speech, tense, mood, (and every other grammatical term they satisfy that I don't know) and still have a grammatically correct sentence. E.g. "soft deep swords read wildly."
On the other hand, I think we can all agree that without reading too far into either of the sentences, they are both meaningless-- semantically, they are both nonsense, despite their syntactic correctness. Then again, going a step farther we can milk meaning out of them, and I'm sure there's a Zen Koan hidden somewhere in one of those sentences if you know where to look. This search for an expression's meaning, oddly enough, captures the essence of combinatorics.
I'm going to take another detour. Let's look at algebra. Whatever level of algebra you have experience with, this should be true, although it may fall apart a little bit at the higher levels. When you have some statement such as "x+2=y" it means at any point you see y, you can replace it with x+2 and any time you see x+2, you can replace it with y. Equality in an algebraic sense is a rule of transformation. So when you get some long expression, such as "(x+2)*(x+2) + x-2", you can transform it to "y*y+y-2-2" From these transformation rules, you can show the equality of new expressions. So we can say that x*x+5*x+2 = x*x+4*x+4+x-2 = (x+2)*(x+2) + x-2 = y*y+y-2-2 = y*y-4. Notice that these transformations are syntactic changes. You are replacing one expression (which may be a variable, a literal [e.g. 1], or literals and variables combined by operators) with another expression. The semantics of your expression do not change: x+2 has the same value (semantics) as y. This is the idea behind algebraic manipulation: you never change the values, and so you show that the value of some expression whose value you know (e.g. x*x+5*x+2) is the same as the value of some expression whose value you want to know (e.g. y*y-4).
As I'm sure you've guessed, I'm going to assert that in combinatorics, we make semantic transformations. This may seem to be really dangerous at first: how does reinterpreting an expression give us something valuable? You can't just say that "x" means something different because you feel like it! So what's happening here?
To be precise, you don't actually make semantic transformations-- I lied. Instead, you're equating semantic interpretations of an expression. This may still seem problematic-- "colorless green ideas" can mean just about anything you want it to mean. The difference here is that math is significantly more precise. If you say x means y, you don't mean that x gives the emotionally impression that y does, you mean that under some reasonable interpretation of the system, x is interpreted as y. What constitutes a reasonable interpretation is a foundational issue that I'm not going to get into. So, "fine," you say. "I can accept that meaning is stronger in math than English; but what the hell are you talking about?"
Combinatorics works under the the assumption that mathematical expressions are representations of some sort of structural relationship-- some abstraction of a pattern or structure that is commonly found somewhere. And these expressions sometimes codify the same abstract structure. When we can find overlaps like these, we've found two things which are the same.
Ok. So, let's complete this thought with a classic theorem from the first week of any combinatorics course. Let C(n,k) be the number of ways of choosing k objects out of a set of n, without repetition, and where order doesn't matter-- so we want to know how many hands of k cards we can form out of a deck of n. Then C(n,0)+C(n,1)+...+C(n,n) = 2^n, whatever n happens to be.
The proof is as follows:
The right hand side: 2^n is obviously the number of bitstrings of length n: every bit is either 0 or 1 (2 choices) and we have n of them 2*2*...*2 = 2^n.
The left hand side: establish any ordering of the n objects. When we choose k elements, we mark the k we've chosen with a 1, and the rest with a 0. This gives us all bitstrings with k 1's. Now we sum this over all k, this gives us all bitstrings with any number of 1's of length n; in other words, all bitstrings. Since both the left hand side and the right hand side count the number of length n bitstrings, they are the same.
So, what are we doing? we're saying "what does this expression mean?" and finding something... and then finding another way of saying the same thing. It's a very weird way of doing math. A friend of mine once said combinatorial proofs almost seem more "subjective". There's a bit of truth in this.
One thing that combinatorics does is elucidate connections between expressions. Since you're looking at what an expression means, linking the two ideas comes naturally. An algebraic proof says "look you can use these interchangeably", but a combinatorial proof goes a step further, it says "these two concepts are actually the same." It provides a link in your mind between two things that aren't necessarily linked in an obvious way.
And this post happened because I was trying to find a combinatorial proof for C(n+1,2) = 1+2+..+n (which is trivial to prove algebraically).
Edit: The last sentence reminds me of trying to find meaning in "colorless green ideas sleep furiously." Perhaps there is no good reason they are equal. maybe it's a sentence which works, but there is no "deeper meaning". Is this possible? do mathematicians accept this possibility? I'm not sure if they do.
On the other hand, I think we can all agree that without reading too far into either of the sentences, they are both meaningless-- semantically, they are both nonsense, despite their syntactic correctness. Then again, going a step farther we can milk meaning out of them, and I'm sure there's a Zen Koan hidden somewhere in one of those sentences if you know where to look. This search for an expression's meaning, oddly enough, captures the essence of combinatorics.
I'm going to take another detour. Let's look at algebra. Whatever level of algebra you have experience with, this should be true, although it may fall apart a little bit at the higher levels. When you have some statement such as "x+2=y" it means at any point you see y, you can replace it with x+2 and any time you see x+2, you can replace it with y. Equality in an algebraic sense is a rule of transformation. So when you get some long expression, such as "(x+2)*(x+2) + x-2", you can transform it to "y*y+y-2-2" From these transformation rules, you can show the equality of new expressions. So we can say that x*x+5*x+2 = x*x+4*x+4+x-2 = (x+2)*(x+2) + x-2 = y*y+y-2-2 = y*y-4. Notice that these transformations are syntactic changes. You are replacing one expression (which may be a variable, a literal [e.g. 1], or literals and variables combined by operators) with another expression. The semantics of your expression do not change: x+2 has the same value (semantics) as y. This is the idea behind algebraic manipulation: you never change the values, and so you show that the value of some expression whose value you know (e.g. x*x+5*x+2) is the same as the value of some expression whose value you want to know (e.g. y*y-4).
As I'm sure you've guessed, I'm going to assert that in combinatorics, we make semantic transformations. This may seem to be really dangerous at first: how does reinterpreting an expression give us something valuable? You can't just say that "x" means something different because you feel like it! So what's happening here?
To be precise, you don't actually make semantic transformations-- I lied. Instead, you're equating semantic interpretations of an expression. This may still seem problematic-- "colorless green ideas" can mean just about anything you want it to mean. The difference here is that math is significantly more precise. If you say x means y, you don't mean that x gives the emotionally impression that y does, you mean that under some reasonable interpretation of the system, x is interpreted as y. What constitutes a reasonable interpretation is a foundational issue that I'm not going to get into. So, "fine," you say. "I can accept that meaning is stronger in math than English; but what the hell are you talking about?"
Combinatorics works under the the assumption that mathematical expressions are representations of some sort of structural relationship-- some abstraction of a pattern or structure that is commonly found somewhere. And these expressions sometimes codify the same abstract structure. When we can find overlaps like these, we've found two things which are the same.
Ok. So, let's complete this thought with a classic theorem from the first week of any combinatorics course. Let C(n,k) be the number of ways of choosing k objects out of a set of n, without repetition, and where order doesn't matter-- so we want to know how many hands of k cards we can form out of a deck of n. Then C(n,0)+C(n,1)+...+C(n,n) = 2^n, whatever n happens to be.
The proof is as follows:
The right hand side: 2^n is obviously the number of bitstrings of length n: every bit is either 0 or 1 (2 choices) and we have n of them 2*2*...*2 = 2^n.
The left hand side: establish any ordering of the n objects. When we choose k elements, we mark the k we've chosen with a 1, and the rest with a 0. This gives us all bitstrings with k 1's. Now we sum this over all k, this gives us all bitstrings with any number of 1's of length n; in other words, all bitstrings. Since both the left hand side and the right hand side count the number of length n bitstrings, they are the same.
So, what are we doing? we're saying "what does this expression mean?" and finding something... and then finding another way of saying the same thing. It's a very weird way of doing math. A friend of mine once said combinatorial proofs almost seem more "subjective". There's a bit of truth in this.
One thing that combinatorics does is elucidate connections between expressions. Since you're looking at what an expression means, linking the two ideas comes naturally. An algebraic proof says "look you can use these interchangeably", but a combinatorial proof goes a step further, it says "these two concepts are actually the same." It provides a link in your mind between two things that aren't necessarily linked in an obvious way.
And this post happened because I was trying to find a combinatorial proof for C(n+1,2) = 1+2+..+n (which is trivial to prove algebraically).
Edit: The last sentence reminds me of trying to find meaning in "colorless green ideas sleep furiously." Perhaps there is no good reason they are equal. maybe it's a sentence which works, but there is no "deeper meaning". Is this possible? do mathematicians accept this possibility? I'm not sure if they do.
Saturday, January 17, 2009
A Note to Most Christians (probably none of whom read this blog...)
Non-Christians-- especially non-theists and anti-theists are missing the point entirely. And it's our fault.
Well, they're getting the message we're sending, but we're not sending Jesus' message of Love and Truth; we're sending some butchered Pharisaic religion that is closer to the legalism Jesus fought against than what he fought for. We need to change that.
Well, they're getting the message we're sending, but we're not sending Jesus' message of Love and Truth; we're sending some butchered Pharisaic religion that is closer to the legalism Jesus fought against than what he fought for. We need to change that.
Tuesday, January 13, 2009
Here. Now.
Again I'm taking issue with a note in the Scofield Study Bible. On the whole, I like it, but it is very focused on the second advent. The note on Malachi 3:1-5 reads "[...] the next words [...] are nowhere quoted in the N.T. The reason is obviously that [...] the picture in vv. 2-5 of the Lord who suddenly comes to His temple (Hab. 2:20) is one of judgment, not of grace. Malachi [...] saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Mt. 13 which followed the rejection of the King[.] The Church Age was even less in his vision [.] "My messenger" (v. 1) is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with special reference to the events that are to follow his second coming."
I don't read the passage the same; and I think their reading, while not necessarily wrong, is liable to enforce the kind of attitude which Christians must fight, tooth and nail, if we are to be taken seriously, and if we want to glorify God; the attitude is the complacent attitude that God's tremendous work is to be saved for the second advent, so we can wait patiently and complacently, go to Church once a week, and seclude ourselves in little "Christian communities" and forget the outside world, and when Jesus comes back, "Hallelujah! We're saved!"
That's not good enough. I would go so far as to say that isn't Christianity; it isn't faith; consequently, it is not grounds for salvation. We are called by God to fight injustice. We are called to be like Him; to be of one will with Him. So if our Lord was "anointed to preach good news to the poor", we also are anointed to preach good news to the poor. We also have been sent to bind up the brokenhearted, to proclaim freedom for captives and a release from darkness for the prisoners. We are called to live as citizens of God's Kingdom, and to live God's justice, God's hope, and God's love. We cannot afford to be complacent when our faith, and the souls of those around us are at stake.
I'm not saying I don't often find myself being complacent: it's human nature. But we have to understand that we must at the very least strive to be above that. It isn't okay, although, thankfully, with God's Grace, it is acceptable; so long as there is genuine, true repentance.
Getting back to Malachi 3:1-5, the NIV reads "'See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come' says the Lord Almighty.
"But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver.
Then the Lord will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years.
"'So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, bud do not fear me,' says the Lord Almighty."
The middle paragraph, I assume, is where the Scofield editors get the impression that only the second coming is being discussed. But who among those who have been saved can say that the process of becoming saved does not burn? Isn't it nearly unbearable? Such warmth, such light, and after such numbing, cold darkness. And surely Christ's coming was shocking and "sudden" to the religious leaders, and surely it burned more than they could imagine; why else would they have him killed, despite the governor's doubts?
And the rest "I will send my messenger" ... "the Lord you are seeking will come to his temple" ... "Then the Lord will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the Lord" ... "I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, bud do not fear me." Does that not sound like the call for justice that Christ placed on our hearts, that Christ made our mission?
We should be moving, acting-- here; now. And not waiting complacently. Hope does not sit by idly, hope acts and strives for the satisfaction of promises.
I don't read the passage the same; and I think their reading, while not necessarily wrong, is liable to enforce the kind of attitude which Christians must fight, tooth and nail, if we are to be taken seriously, and if we want to glorify God; the attitude is the complacent attitude that God's tremendous work is to be saved for the second advent, so we can wait patiently and complacently, go to Church once a week, and seclude ourselves in little "Christian communities" and forget the outside world, and when Jesus comes back, "Hallelujah! We're saved!"
That's not good enough. I would go so far as to say that isn't Christianity; it isn't faith; consequently, it is not grounds for salvation. We are called by God to fight injustice. We are called to be like Him; to be of one will with Him. So if our Lord was "anointed to preach good news to the poor", we also are anointed to preach good news to the poor. We also have been sent to bind up the brokenhearted, to proclaim freedom for captives and a release from darkness for the prisoners. We are called to live as citizens of God's Kingdom, and to live God's justice, God's hope, and God's love. We cannot afford to be complacent when our faith, and the souls of those around us are at stake.
I'm not saying I don't often find myself being complacent: it's human nature. But we have to understand that we must at the very least strive to be above that. It isn't okay, although, thankfully, with God's Grace, it is acceptable; so long as there is genuine, true repentance.
Getting back to Malachi 3:1-5, the NIV reads "'See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come' says the Lord Almighty.
"But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver.
Then the Lord will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years.
"'So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, bud do not fear me,' says the Lord Almighty."
The middle paragraph, I assume, is where the Scofield editors get the impression that only the second coming is being discussed. But who among those who have been saved can say that the process of becoming saved does not burn? Isn't it nearly unbearable? Such warmth, such light, and after such numbing, cold darkness. And surely Christ's coming was shocking and "sudden" to the religious leaders, and surely it burned more than they could imagine; why else would they have him killed, despite the governor's doubts?
And the rest "I will send my messenger" ... "the Lord you are seeking will come to his temple" ... "Then the Lord will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the Lord" ... "I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, bud do not fear me." Does that not sound like the call for justice that Christ placed on our hearts, that Christ made our mission?
We should be moving, acting-- here; now. And not waiting complacently. Hope does not sit by idly, hope acts and strives for the satisfaction of promises.
Sunday, January 4, 2009
This is important... NCSoft is ripping off worlds.com
It appears video game company NCSoft has been making unauthorized use of a patent by worlds.com-- they have been maintaining a highly scalable architecture for a three-dimensional graphical, multi-user, interactive virtual world system. I am frankly disgusted that they would resort to stealing technology from anyone, no less, a reputable pioneer in the development of 3d internet technology. I hope they get what's coming to them...
*****
Seriously, though, what the hell? What is worlds.com? (Some random company that no one would know about if it weren't for this lawsuit) Why has no one heard of them? (Because they haven't done anything). It's infuriating that they would actually seek an injunction against a company for creating "a highly scalable architecture for a three-dimensional graphical, multi-user, interactive virtual world system." I think all game makers should be paying royalties to Atari, for creating "an imaginative system of interactive electronic entertainment" which includes a "software application to be installed on 'client' machines." You wrote a revenge novel? You owe money to the Dumas estate; you're capitalizing on his idea.
The SCO vs [whole free software community] cases were more specific than this, and SCO was standing on something that resembles ground, and they still lost. This suit is absurd. Worlds is scared about the economy, and sees the money pouring in to the MMO market and wants to sustain their livelihood, so they're trying to tap into that fund. It's shameless and awful. Is a lawsuit really what the industry (not to mention the economy) needs right now? 3d mmos have been out for 10 years, are you that dense that you are just now realizing they exist? Or are you wicked and conniving, trying to get some cash out of frivolous lawsuits? Or are you just desperate?
More importantly, who authorizes such bullshit patents? What jackass in the patent office is so busy daydreaming about being the next Einstein that he can't read through the crap and realize they've patented a genre. I need to talk to a patent lawyer here, but I just got a great idea to patent a scalable system of chemical combinations designed to alleviate symptoms of certain diseases. Of course, in a "preferred embodiment", the chemicals would interact with the patient's vital systems and each chemical would correct an abnormality in said systems. I can totally use the same patent, and just reword it a bit. Or would that be copyright infringement?
*****
Seriously, though, what the hell? What is worlds.com? (Some random company that no one would know about if it weren't for this lawsuit) Why has no one heard of them? (Because they haven't done anything). It's infuriating that they would actually seek an injunction against a company for creating "a highly scalable architecture for a three-dimensional graphical, multi-user, interactive virtual world system." I think all game makers should be paying royalties to Atari, for creating "an imaginative system of interactive electronic entertainment" which includes a "software application to be installed on 'client' machines." You wrote a revenge novel? You owe money to the Dumas estate; you're capitalizing on his idea.
The SCO vs [whole free software community] cases were more specific than this, and SCO was standing on something that resembles ground, and they still lost. This suit is absurd. Worlds is scared about the economy, and sees the money pouring in to the MMO market and wants to sustain their livelihood, so they're trying to tap into that fund. It's shameless and awful. Is a lawsuit really what the industry (not to mention the economy) needs right now? 3d mmos have been out for 10 years, are you that dense that you are just now realizing they exist? Or are you wicked and conniving, trying to get some cash out of frivolous lawsuits? Or are you just desperate?
More importantly, who authorizes such bullshit patents? What jackass in the patent office is so busy daydreaming about being the next Einstein that he can't read through the crap and realize they've patented a genre. I need to talk to a patent lawyer here, but I just got a great idea to patent a scalable system of chemical combinations designed to alleviate symptoms of certain diseases. Of course, in a "preferred embodiment", the chemicals would interact with the patient's vital systems and each chemical would correct an abnormality in said systems. I can totally use the same patent, and just reword it a bit. Or would that be copyright infringement?
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Cory Knapp.