F3nd0

-6

F3nd0 wrote

Alternative translations assuming good faith:

  • I think adapting a body of different sex to your gender this well is surprising and impressive.
  • I'm not aware of anyone I know being trans, so the experience of consciously meeting a trans person is new to me.
  • I don't mind if the person I date has or used to have a mismatched body.
  • I include physical properties at birth in my understanding of who a ‘real woman’ is.
  • I'm glad I could learn this important fact about you and your history.
    • Or: I, for one, do mind if the person I date has or used to have a mismatched body, unlike the person from the third quote.
  • I think trans people are cool and admirable!
    • Or: I fetishize trans people.
  • Old habits die hard.
  • I don't have a problem with trans people.
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F3nd0 wrote

Interesa rakonto; tamen mi ne volus ekloĝi kun iu, tuj post renkonti ĝin. Tio ŝajnas danĝera!

Se vi ŝatus, mi korektis ĝin (vortare kaj gramatike):

La lumo kaŝis¹ post la monto verda; ĝi² havis sufiĉan³ tempon³ por iri al sia⁴ eta kaj trankvila rifuĝejo.

  1. kaŝ·iĝ·i ≈ sin kaŝi
  2. Seksneŭtrala pronomo jam ekzistas en »ĝi«, aŭ pli tradicie, »li«. Uzu tiujn.
  3. Ne forgesu la akuzativon!
  4. Por paroli ree pri triapersona subjekto, oni uzas pronomon »si«.
    • Ĝi revenis al ĝia hejmo. (Al hejmo de iu alia.)
    • Ĝi revenis al sia hejmo. (Al propra hejmo.)

kiu rigardis perdite al ĉiuj¹ direktoj.

  1. »Ĉio« estas o·eca; por priskribo, vi uzu a·ecan »ĉiu«.

Kiam ŝi ekperceptis rian apudeston, ri salutis rin ĝoje, kaj ili ekparolis.

  • Uzu ĉiam la saman pronomon por unu persono (malse ties sekso aŭ esenco subite ŝanĝiĝas). Ne eblas scii, kiu salutis kiun. Se vi ĉiam nomos ŝin »ŝi«, la frazo klaros. Se vi nomos ŝin seksneŭtrale, eble klarigu per aliaj rimedoj, kiu estas kiu.

Ambaŭ komprenis sin¹ tre bone jam de la komenco,do ili decidis kunlabori² kaj loĝi kune.

  1. inter·ali·e ≈ inter aliaj (aferoj)
    • sin ≈ unu la alian ≈ ĝi ŝin, kaj ŝi ĝin
  2. »Kooper·i« estas novvorto kun pure ekonomia signifo.

ili portis ligilojn ĉirkaŭ¹ siaj koloj kaj spiris malpuran aeron. La homoj kiuj direktis tiujn kvarpiedo-bestojn

  1. »En« signifus, ke ili havis la ligilojn en sia korpo (tute aŭ parte).

Kiam ĝi alvenis al la monto kaj ekkonis¹ sian novan kunulon, ĝi trovis bonegan vivmanieron. Ĝi konis la plezuron pri observi la stelojn², pri spiri³ puran aeron, pri movi⁴ libere...

  1. »Koni« signifas »scii pri«, aŭ »havi rilaton kun« iu. Se vi volas esprimi, ke tiu scio aŭ rilato ĵus komenciĝis, vi uzu la vorteron »ek«.
  2. »Ŝtel·i« estas »senpermese preni posedaĵon de iu alia«; vi probable celis al »stel·o«, kiu priskribas ĉielan brilaĵon.
  3. aspir·i ≈ forte deziri atingi (ion)
    • spir·i ≈ entiri aeron en la korpon
  4. mov·iĝ·i ≈ sin movi

Fine mi rimarku, ke oni kutime tajpas spacetojn post ĉia interpunkcio (tio estas punktoj, komoj, kaj similaj). Mi metis ilin al miaj korektoj. Alie, bone skribite!

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F3nd0 wrote

How can using a computer help you learn a language?

Computer is a versatile machine that can faciliate a great number of tasks, among them many that help learning a language, such as:

  • Displaying a textbook (about the language).
  • Reading texts (in the language).
  • Playing audio recordings (of people speaking the language).
  • Communicating with people (in the language, via text, audio, or video).
  • Easily searching a dictionary (for the language).
  • Seeking help in online chat and forums (dedicated to the language).
  • Meeting new people (who speak the language).
  • Using specialized interactive tools for language learning.

Certainly, computers are not necessary to learn a language, but can be very helpful in doing so, to the point where one may strongly prefer them to other tools. If one who cares for their freedom were to feel most comfortable using a computer for their studies, it feels natural they would seek to follow this method without the use of non-libre software, as /u/Copenhagen_Bram did.

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F3nd0 wrote

“NotABug” is the name of a git hosting site; you should consider whether that might have any implications for either of the projects or not. You could also have Notabug.io hosted at NotABug; how cool would that be‽

Reply to comment by /u/GNU_PONUT in A federated raddle? by /u/pizzaiolo

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F3nd0 wrote

I see; thank you for the remark. In general, I suppose the licence can be adopted as means to either end. That is, the copyright owner may decide to sell permissions to some companies and make profit, or they may not, thus effectively leaving the software unusable for some companies. (My comment should hold for both scenarios, still though.)

Reply to comment by /u/GNU_PONUT in A federated raddle? by /u/pizzaiolo

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F3nd0 wrote

As far as I know, the FSF has only endorsed PureOS, which is a distribution of GNU+Linux by Purism that ought to be entirely libre, and adhere to the FSF's criteria. (Which, I presume, it does.)

The resources you provide talk about specific laptops containing non-libre blobs, which is true, but those laptops have not been endorsed by the FSF. Endorsement of specific hardware is normally done via the Respects Your Freedom programme, which holds no mention of Purism. (Please do let me know if you find an endorsement of this kind elsewhere, though.)

Reply to comment by /u/jadedctrl in A federated raddle? by /u/pizzaiolo

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F3nd0 wrote

It's libre for you, I, and members of the working class.

No, I believe the version of this licence used by Nettle is not. Specially, it demands that I be a worker-owned business or collective to exercise the freedoms provided. You have published a newer version, which should correct this one issue, but it has not been adopted by Nettle.

Why should we care if it's libre for Capitalists to exploit?

That's exactly what you do when you use this licence. It is because you care about them not being able to use it, that you explicitly prevent them from doing so, via this licence.

Why would a developer be under any moral obligation to allow Capitalists to sell their work without any reciprocal benefit?

It appears that the primary aim of this licence is to hinder capitalism (or rather capitalist businesses – I may be mis-using the term). It picks a certain political/economical struggle as its priority to support.

This approach differs from libre licences, such as the GPL. The only thing those do is give users – any users – the freedom to do as they wish with the software. Copyleft licences go a step beyond to preserve this freedom as the software is being extended and further redistributed. Note how this approach caters only to the idea that users should be in control of their computing, and nothing else.

Contrary to this, the first approach picks one of the perceivable issues in the world, and gives it upmost importance. This licence supposes that any business capitalist by nature would do and keep on doing, with the help of this software, such harm that would outweight any good things it may also bring, and should therefore be categorically exempted from the permissions within the licence itself.

Now, I presonally believe that preventing a company with unethical aspects or nature from using the software may not always yield the best outcome. Similar to this one, a licence could exempt users which openly support dangerous political stances, or mistreat animals or people. (One could say mistreating people is what this licence fights against.) There are many issues a licence can be made to fight against. They differ from the issue of libre software by being unrelated to software itself.

I also believe that these external issues should preferably be resolved using external means. I would likewise not call a licence which explicitly exempts companies mistreating animals or people libre. I have also seen no licences which employ such restrictions (or rather, such exemptions from permissions), which is probably because those issues are being tackled elsewhere – on levels different from software licensing.

The freedoms commonly presented under “libre software” are at least mostly agnostic. They apply to everyone, without regard to their nature or the morality of their actions. This gives libre software great neutrality; it is not restricted to people who adhere to certain points of view on different subjects; it defends only the one basic idea, which pertains to software.

However, it also gives libre software great flexibility. If the individual problems are resolved elsewhere, on different levels, libre software will still be libre; it can work in a variety of social and political systems. Contrary to that, licences which tackle these issues themselves present a view on what is acceptable and what isn't, which may eventually be incompatible with other licences made to tackle different issues, and which is set in stone along with the rest of the licence, to endure through whatever changes the world may undergo, for better or worse.

I may agree with some of the general ideas behind this licence. I would also consider certain political opinions, as well as human and animal mistreatment (to use my own examples) harmful. However, I do not want any of these codified in software licences, in any particular way.

One may say I'm in favour of applying the UNIX philosophy here: In each part of the law, protect one thing, and protect it well. Together they will form a strong system, where all parts can work together seamlessly, yet independently. I hope this works as an answer.

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F3nd0 wrote

If you meant to type “diaspora*”, then no; diaspora* has been around for over seven years, and is therefore older than Mastodon. The other one you likely thought of is called “Pleroma”, and unlike diaspora*, it is compatible with Mastodon (and GNU Social), but I don't know the history behind it.