Discover Top Posts Tagged with #social networking application development

Our fated career by Mars degree

Based on my research, and degree theory I am going to guide you on your "fated career".

Mars at 1°, 13°, 25° degree

Career related to leadership, companies, CEO, martial arts, military, human rights, surgery, a police officer, firefighter, anything that is dangerous, full of adrenaline, formula 1 driver, motorbike racer, athlethes, security personnel, real estate agent, engineering, sales maneger, entrepreneur, chemists, carpenters, doctors, research work

Mars at 2°, 14° 26° degree

Career related to finances, lobbyst,public affairs consultant, catering, interior decoration, fashion designing, advertising, beautician, make-up artist, accountant, florist, farming, baker, architecture, agriculture, chef, farming, agriculture, environmental lawyer, photography, landscape artist, interior design, healthcare, construction, modeling

Mars at 3°, 15°, 27° degree

Career related to communication, travelling, software developer, interpreter, public relations, project manager, scientist, teacher, salesperson, languages, translator, writing, television, blogging, vlogging, influencer, journalism, magazine editing, tour guide, pilots, aircraft tehnicians, flight attendant, authors, event manager, comedist

Mars at 4°,16°,28° degree

Career related to cooking,patient care, oncologists, oncology nurses, support workers, biologists, biostatisticians, nutricitian, house keeping, child care, gallery owner, art director, corporate executive, also beautician, nail artist, exterior design, acting, stand-up comedy, knitting, sewing, food industry, home designer, also architecture

Mars at 5°, 17°, 29° degree

Career related to singing, acting, dancing, playing a instrument in a band, music composer, director, film manager, film making, hairstylist, motivational speaker, graphic designer, performing, diplomacy, law, administrative services, photography, game developing, event planning, wedding planning, executive producing

Mars at 6°,18°degree

Career related to pets, animals, farming, office worker, teaching, fitness, retailing, writing, yoga teaching, psychology, fields of astrology, astronomy, science, literature, space, museum curator, IT expert, librarian, critic analyst, system analyst, therapist, social worker, HR manager, project manager, personal assisant

Mars at 7°, 19° degree

Career related to law, politics, liberacy, fashion, digital marketing, publicist, party promoter, makeup artist, food critic, human rights advocate, creative director, artist, publicist, filmmaker, mediator, broker, counselor, sports coach, agent, relationship terapist, mediator, wedding planner, trading

Mars at 8°, 20° degree

Career related to economy, medical research, psychology, ecologists, navigators, market analysts, pathologists, soldiers, mining operations, oil drilling and archaeology, woodworking, pharmacy, data analyst, researching, entrepreneurial ventures, working in a lab, doctors, surgeons, any type of medicine

Mars at 9°, 21° degree

Career related to tourism, transport, travelling,teaching,photography, journalism, roles in advertising ,marketing ,philosophers,therapists, motivational orators, flight attendant, pilot, travel writers or travel guides, international business, hospitality worker, preacher, publisher, life coach, antropologist

Mars at 10°, 22° degree

Career related to business, finance, management, banking, accounts, law, administration, scientist, electrician, international relations, CEO, leadership, technology, computer programming, web developing, application developing, legal secretary, nursing, jeweler, legal secretary, accountant,

Mars at 11°, 23° degree

Career related to humanism, fields of science, sociology, biology, radiology, engineering, social work, politics, activism, networking, enviromental engineering, TV producer, inventor, pop star, life coach, acting, project manager, electrician, virtual assisant, social media manager, tech support specialist, copywriter

Mars at 12°, 24° degree

Career related to arts, astrology, astronomy, esoterics, psychology, psyhilosophy, tarot reading, music, graphic designing, counseling, marketing, music teachers, childcare, caregiver, boat captain, pastor, charity work, painter, art dealer, DJ, holistic healer

That's it, lemme know ur thoughts in comments x

-Sof

#astrology #astro notes #astro community #mars in astrology #astrology degrees #job

how you can use social media in a healthy way

set your intention:

what use do you want to make of social media?

which apps do you want to keep using and which not (or reduce their consumption)?

how much time are you spending on it? how much do you want to spend on it?

establishes limits of use:

you can activate or deactivate certain applications when you are no longer using them so that they do not distract you or add a time limit depending on how much time or how many days a week you want to use the app.

how to set the time of use?:

ios:

settings > usage time > limit app usage > add limit

you can also limit apps only in focus, work, do not disturb or whatever mode you have set.

settings > focus > the category in which you want to activate it > focus filters

android:

settings > well-being and parental controls > set time for your apps

pros and cons:

make a list of where social media is good for you and where it is bad for you. anything that is hurting you stop watching or following.

value your real time:

not having social media or having control over it brings you more in your life and personal growth. for example, how many of us have woken up and the first thing we have done was to look at instagram or another social network and that has made us lose time of our morning? instead you can do a short meditation or breathing to start the day off right, it also reduces stress and anxiety.

just think about how much you spend a week being stuck in social media and imagine what activities you could develop in that time.

other tips:

look for an activity you would like to try

socialize more with your friends

keep your cell phone away from you or in a “do not disturb” or “concentration” mode when you are engaged in an activity

spend more time in nature

uninstall or deactivate those apps that no longer benefit you, try it for a while.

don't take anything personally from what people may share there.

conclusions:

when you have a routine, things to do, you don't pay as much attention to being online all the time, so it's not such a hard task. i'm not saying stop using your phone but i'm writing this post for all those people who spend all day scrolling or really spend a lot of time watching tik tok or instagram, that's not healthy in the end.

of course you can still use social media but with knowledge and in a way that does not harm you or does not compromise your time too much. the most important thing is not to be glued to a phone watching what others do but enjoy your life.

oh the concept of gabi being full on "mr. lover boy" and at the age of 15 convincing his whole family to travel to the same place isa's family (without her knowing) just because he liked her is SO endearing to me

like isa saying: "When I was 15, we started getting closer, and at 16 we started dating. He was already watching me, but I was always careful. I never paid much attention, but he was very persistent (laughs).”

and gabi confirming it: “Brazilians don't give up, right? (laughs). When you want something in life, you have to go after it. I've always been like that with everything, and it wasn't going to be any different with her.”

via this interview ⬇️

#gabriel bortoleto #gb5 #isabella bernardini #f1 #formula 1 #oh young people in love #gabi saying he barks for her makes a lot more sense now #he has such loser boyfriend energy

would you be willing to expand on what “all the most malignant psychiatric diagnoses are the most immanentizing” means? i agree with the post as a whole, and looked up the word immanentizing but i still don’t think i understand that part of it

short answer: "immanent" as in "inherent", the very process of ascribing behaviours to a specific disorder and subjecting patients to treatments meant to combat those purported symptoms tends to reproduce the things used to define them, they are self fulfilling

long answer: diagnoses like BPD by themselves deny networks of support by labelling the patient's response to trauma an emotional overreaction, often physical abuse gets misconstrued as something mild or purely imagined neglect, in the way being labelled 'delusional' by someone in a position of authority tinges people's perception of your ability to tell the truth, this dynamic tends to exacerbate the very things used to diagnose it: extreme wariness in personal relationships and fear of abandonment, emotional outbursts, poor self image, depersonalization, self harm, etc.

that is to say, being formally diagnosed with BPD continuously creates the conditions for someone meeting the diagnostic criteria for BPD; if you're referred to a clinic by your parents (most people getting diagnosed with it for the first time are teenage girls) and the staff's responses to an emotionally honest account of being subjected to abuse and how it affects you range from thinking you're exaggerating to saying you're delusional to threatening to commit you to a psych ward (i.e. being sequestered and put in a room without access to your personal belongings, institutionalized abuse) — due to the 'unnatural' behaviour associated with this trauma, you are probably going to start behaving more and more like a person suffering from symptoms reflective of the diagnosis.

responding with anger or implying you're being abused by the staff and loudly refusing treatment can only serve to convince them of your sickness, the way the truth becomes more difficult to believe in and portraying it becomes more complex the more people appear to challenge it — any engagement with the diagnosis that is not to calmly accept it will indirectly serve to perpetuate it. thus the depersonalization, to escape this cycle is to pretend one is not affected by anything, to tell them exactly what they want to hear instead of what one actually feels

likewise, regimens used to treat any number of disorders associated with psychosis often involve isolating patients from society which may heighten feelings of paranoia and anxiety, and trigger more frequent and worse hallucinations. many people prescribed anti-psychotic medications for a multitude of reasons, even those without any history of psychosis or a diagnosis relating to psychosis, report developing hallucinations under them — the primary function is to render 'passive', alleviate distress by severely sedating the patient, but at the same time this prevents them from performing many normal tasks, and this passiveness can enable the very things that are known to cause psychosis, social ostracism, abuse, etc

(I use malignant to mean the application of these diagnoses is malignant, as in, harmful to the people they intend to describe, the more harmful the more self-fulfilling it tends to be)

#edited this a bunch because I realized I didn't actually answer the question (sorry)#longpost

Hi there!

I just finished “reading” (Audible) Unmasking, and now I’m working on For Life. As a queer AuDHDer who wasn’t diagnosed until my late 30s (talk about a “click” when that diagnosis came out…it didn’t change who I was, but it changed how I saw myself for the better), I really appreciate your perspective around the trauma of long-term masking.

Now an unrelated question: My understanding is that you’ve dabbled in the furry fandom in the past. Have you ever considered making the trek down I-90 to Anthrocon? For that matter, have you considered presenting? Obviously, “no, I don’t want to” is a perfectly ok answer (as are an infinite universe of others). “I’ve already done enough” is too.

I am sure I don’t need to impress upon you how vast the overlap is between the furry fandom and autistics. It’s an incredibly rare setting in which people can exchange their behavioral masks for wolf, fox, and dragon headpieces. We trade our daily walks for furwalks, parades, and furry dance offs. Otherwise “inappropriate” gestures such as stimming and avoiding eye contact are completely normal. Consenting adults within consenting audiences may swap their awkward social upbringings and performance anxiety for authenticity, sexual positivity, and love (of many forms - Philia, Eros, Ludus, and others) — learning things about themselves and developing interpersonal relationships that seem otherwise impossible.

HOWEVER, when they leave an event, the mask often goes right back on. Aside from the deceptively simple and obvious “unmask elsewhere and it won’t be as much of a problem,” have you found yourself managing post-con funk and “furry withdrawal”? If so, do you have any approaches that you have found particularly helpful in living an authentic life beyond the fandom? If I’ve somehow misrepresented you, I would be interested in seeing if you’ve experienced a similar loss elsewhere in life.

In any event, keep fighting the good fight. I’m just a faceless voice on the internet box, but thank you for bringing and being you in a world of masking, projection. and other sociopolitical implements. If you ever decide to make the trip to AC (or any of the cons in the northeast, really), know that you’ve got an ally in me.

Warm regards

I've been meaning to get to Anthrocon for years, but travel demands are always right on the edge of what I can handle. I've wanted to present at furry cons, but when I put in an application for MFF like two years ago, they turned it down and I haven't tried again since. MFF used to have an awesome lower payment tier for people attending as educators and experts and had numerous panels on furry & autism intersections (as well as furry and mental health), but I was a bit disappointed with the number and the spread of panels this time around. It feels like the con is getting a little bit more corporate and comic-con-y (derogatory), I hope I'm wrong though and of course I will still be attending.

I would get con drop of the kind you describe, but thankfully in Chicago there is a robust network of furry raves, meetups, puppy play groups, moshes, etc that serve to scratch the itch pretty well, and I'm in relationships where I can be a creature a significant percentage of the time. Many of my friends (and their pets!) recognize me as an animal too. Before I had this many ways to express my furry self, I coped with post-con drop by organizing all my photos from the con and uploading them, getting some art of my 'sona comissioned, answering questions about furry stuff on my IG stories, looking up cheap/resale suits on Dealer's Den, updating all my furry-relevant socials, etc. I love this community so much and I'm so grateful that it's become a more central part of my life and that my loved ones recognize it, find it sexy and fun, and understand how important it is to me. Every partner/close buddy I have is really interested in furry stuff and visits MFF and does things to show that they get it, like petting me/praising me/giving me seats on the floor/calling me a good little thing or a puppy/etc. it rules

nothing quite prepared me for office hours the following Monday, when a thoughtful young woman named Jordan dropped by; she’d been up late with her roommates, turning over the experience of the assignment, and wanted to talk. For her, the exchange with the machine had felt like an existential watershed. She was struggling to put it into words. “It was something about the purity of the thinking,” she said. It was as if she had glimpsed a new kind of thought-feeling. She’s an exceptionally bright student. I’d taught her before, and I knew her to be quick and diligent. So what, exactly, did she mean? She wasn’t sure, really. It had to do with the fact that the machine . . . wasn’t a person. And that meant she didn’t feel responsible for it in any way. And that, she said, felt . . . profoundly liberating. We sat in silence. She had said what she meant, and I was slowly seeing into her insight. Like more young women than young men, she paid close attention to those around her—their moods, needs, unspoken cues. I have a daughter who’s configured similarly, and that has helped me to see beyond my own reflexive tendency to privilege analytic abstraction over human situations. What this student had come to say was that she had descended more deeply into her own mind, into her own conceptual powers, while in dialogue with an intelligence toward which she felt no social obligation. No need to accommodate, and no pressure to please. It was a discovery—for her, for me—with widening implications for all of us. “And it was so patient,” she said. “I was asking it about the history of attention, but five minutes in I realized: I don’t think anyone has ever paid such pure attention to me and my thinking and my questions . . . ever. It’s made me rethink all my interactions with people.” She had gone to the machine to talk about the callow and exploitative dynamics of commodified attention capture—only to discover, in the system’s sweet solicitude, a kind of pure attention she had perhaps never known. Who has? For philosophers like Simone Weil and Iris Murdoch, the capacity to give true attention to another being lies at the absolute center of ethical life. But the sad thing is that we aren’t very good at this. The machines make it look easy. I’m not confused about what these systems are or about what they’re doing. Back in the nineteen-eighties, I studied neural networks in a cognitive-science course rooted in linguistics. The rise of artificial intelligence is a staple in the history of science and technology, and I’ve sat through my share of painstaking seminars on its origins and development. The A.I. tools my students and I now engage with are, at core, astoundingly successful applications of probabilistic prediction. They don’t know anything—not in any meaningful sense—and they certainly don’t feel. As they themselves continue to tell us, all they do is guess what letter, what word, what pattern is most likely to satisfy their algorithms in response to given prompts. That guess is the result of elaborate training, conducted on what amounts to the entirety of accessible human achievement. We’ve let these systems riffle through just about everything we’ve ever said or done, and they “get the hang” of us. They’ve learned our moves, and now they can make them. The results are stupefying, but it’s not magic. It’s math.

Will the Humanities Survive Artificial Intelligence?

#quote

Millions of people are accessing harmful AI “nudify” websites. New analysis says the sites are making millions and rely on tech from US comp

For years, so-called “nudify” apps and websites have mushroomed online, allowing people to create nonconsensual and abusive images of women and girls, including child sexual abuse material. Despite some lawmakers and tech companies taking steps to limit the harmful services, every month, millions of people are still accessing the websites, and the sites’ creators may be making millions of dollars each year, new research suggests.

An analysis of 85 nudify and “undress” websites—which allow people to upload photos and use AI to generate “nude” pictures of the subjects with just a few clicks—has found that most of the sites rely on tech services from Google, Amazon, and Cloudflare to operate and stay online. The findings, revealed by Indicator, a publication investigating digital deception, say that the websites had a combined average of 18.5 million visitors for each of the past six months and collectively may be making up to $36 million per year.

Alexios Mantzarlis, a cofounder of Indicator and an online safety researcher, says the murky nudifier ecosystem has become a “lucrative business” that “Silicon Valley’s laissez-faire approach to generative AI” has allowed to persist. “They should have ceased providing any and all services to AI nudifiers when it was clear that their only use case was sexual harassment,” Mantzarlis says of tech companies. It is increasingly becoming illegal to create or share explicit deepfakes.

According to the research, Amazon and Cloudflare provide hosting or content delivery services for 62 of the 85 websites, while Google’s sign-on system has been used on 54 of the websites. The nudify websites also use a host of other services, such as payment systems, provided by mainstream companies.

“Digital crowdsourcing in the times of crisis”

Crowdsourcing refers to the practice of obtaining ideas, services, data, or resources from a large, often online group of people during emergencies or disruptive events such as natural disasters, pandemics, wars, or economic collapses. Highlight. This includes all crises out there, not just the contemporary digital hardships. The topic of crowdsourcing validates the significance of the digital community, and why it has the power to change, to rule the world. BIG LINES. But it’s true. We’ll go about this by breaking down into different cases of digital crowdsourcing and what had already happened in the past, and the changes they have already landed in the past years.

The Covid-19 pandemic

Lockdown. Vaccines. Sorrows. Deaths. Covid is a season of great sorrows. When the economy and general mobility are being severely handicapped, the people switch to the online platform for ideas and actions for urgent research and discoveries

In early 2020, a global shortage of mechanical ventilators threatened to overwhelm healthcare systems as COVID-19 led to severe respiratory failure. Over 3,000 engineers, medical professionals, and hobbyists from 20+ countries collaborated in real-time on a single open-source ventilator design. Design files were version-controlled on GitHub; circuit board designs were co-edited live on Altium 365.

This is done by a complete geographic decentralization – no physical meeting was ever held. The final design could be downloaded and manufactured anywhere in the world with a 3D printer and basic electronics.

In specific regions in Africa, the pandemic was accompanied by an Infodemic, a spread of disinformation, making it difficult for people to find accurate information. To tackle the issue, UNESCO in partnership with Innovation for Policy Foundation (i4Policy) launched an online campaign to crowdsource local openly licensed content to inform communities across Africa about Covid-19.

“This crisis tells us the importance of the flow of quality, reliable information at a time when misinformation and rumors are flourishing,” said UNESCO Director General Audrey Azoulay.

Translators for Ukraine (2022-Present)

In the face of war, social media platforms such as Telegram and Whatsapp are being used as decentralised network with volunteer translators receiving important screenshots of Ukrainian documents - medical records, legal forms, evacuation orders, returned and translated within minutes. A simple Telegram bot distributed tasks to available volunteers based on language pairs (e.g., Ukrainian -> Polish).

At peak, the network claimed over 5000 active volunteers and processed over 1 million translation requests in the first six months of the war.

2010 Haiti Earthquake: Ushahidi and the 4636 SMS Short Code

On January 12, 2010 a 7.0 magnitude earthquake struck near Port-au-Prince, Haiti, causing over 100,000 deaths and overwhelming traditional communication and aid infrastructure. Within hours of the earthquake, the Ushaidi platform - originally a platform developed to map violence in Kenya - launched the Ushaihidi-Haiti Project. The innovation was a partnership with the mobile network Digicel to establish SMS short code 4636, allowing anyone in Haiti to text reports of urgent needs for free.

Estimated 10,000 Haitians volunteered to translate messages, processing thousands of reports.

The US Marine Corps and US Coast Guard actively used the live map. One Marine Corps report specifically credited the map with enabling a rescue mission that evacuated two elderly women and a young girl with critical injuries from outside Grand Goave, stating, "Your site saved these people's lives... There are 100s of these kinds of stories..."

Ushahidi is an open source software application which utilises user-generated reports to collate and map data.

Digital crowdsourcing is a great example in contributing to a healthy digital citizenship. It is also a pivotal tool for organizations and institutions that helps facilitate the decentralization of knowledge production and task execution and by doing so, leverages dispersed expertise, creativity and labour across global networks. It can be applied in various manners including crowdfunding, crowd analysis, crowd data collection and so on, in different fields and circumstances. Hansen (2012) affirms that aimed at solving wicked problems, public managers seek innovative approaches and crowdsourcing can be a likely solution for municipal issues.

Addressing the need of volunteers in crowdsourcing

Democratic viewpoints suggest citizen engagement with technology use for improving deliberation and decision making (Macintosh, 2004). Other e-participation frameworks include alternatives for more collaborative strategies, which enable citizens to become partners and co-creators and co-producers of services (Nam, 2016).

One of the most efficient ways to take part in crowdsourcing for an ongoing crisis is to participate in crisis mapping and open-source data collection. Global humanitarian organizations use these platforms to turn satellite imagery and local reports into actionable maps and intelligence for on-the-ground disaster relief.

Crowdsourcing is an indispensable need in the time of crises, and digital crowdsourcing offers more channels for greater accessibility and enhanced efficiency of the crowdsourcing process, making it easier in resolving crises.

Week 12: Crowdsourcing in times of crisis

References:

Bertot, J. C., Jaeger, P. T., & Hansen, D. (2012). Government Information Quarterly, 29(1), 30–40. https://doi.org/10.1016/j.giq.2011.04.004

Macintosh, A. (2004). Characterizing e-participation in policy-making. In Proceedings of the 37th Annual Hawaii International Conference on System Sciences (p. 50117b). IEEE. https://doi.org/10.1109/HICSS.2004.1265300

Morrow, N., Mock, N., Papendieck, A., & Kocmich, J. (2011). Independent evaluation of the Ushahidi Haiti project. Development Information Systems International.

Nam, T. (2016). Government 3.0 in Korea: A country study on government innovation. International Review of Administrative Sciences, 82(4), 743–763.

https://doi.org/10.1177/0020852315574992

UNESCO. (2020, April 1). #DontGoViral: UNESCO and i4Policy launch a campaign to crowdsource local content to combat the Infodemic in Africa. UNESCO News. https://www.unesco.org/en/articles/dontgoviral-unesco-and-i4policy-launch-campaign-crowdsource-local-content-combat-infodemic-africa

Ushahidi. (2010). Ushahidi-Haiti project: Mobile data collection, crowdmapping, and SMS short code 4636 deployment in Port-au-Prince disaster relief . Ushahidi Platform Case Studies.

#crowdsourcing #week 12 #mda20009 #digital communities #covid-19 #ushahidi #ukraine war