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In 2010 Motor Sich [MSICH UK] has increased net profit by 68.6% YoY to USD 150.9mln or USD 75.6 per share.
Bogdan Corporation, owner of Bogdan Motors [LUAZ UK], has announced its plans for 2011. This year, the company plans to raise its bottom line above zero, increasing car sales by at least 50%. Export is expected to double this year to 20 thsd units. The company expects car production to gain 51.5%, reaching 45 thsd units, while bus and trolleybus production will increase by 19.7%, reaching 1.1 thsd units.
Turboatom [TATM UK] has handed over equipment with an overall volume of USD 2mln to Starobeshivska HPP, a member of Donbassenergo [DOEN UK], within the frames of a contract on generating plant block №5 modernization.
Metinvest Holding, the largest Ukrainian metallurgic company, has announced plans to issue 7-10 year Eurobonds with an overall volume of USD 500 mln. The road show is to start on January 25th. Bond issue was organized by Credit Suisse, Deutsche Bank, ING, RBS, and VTB Capital. Fitch has set a preliminary B rating for the bonds.
Bogdan Corporation, the owner of Bogdan Motors [LUAZ UK], has disclosed information regarding a recent acquisition of a 10% share of Cherkassy Bus from Bogdan Motors. The purchaser turned out to be Ukrainian Automobile Holding, another member of the Bogdan Corporation.
In 2010, Luganskteplovoz [LTPL UK] increased its production more than 2.3 times YoY to over USD 125 mln. The plant produced a total of 74 locomotive sections, which represents a 2.1 YoY increase.
In 2010 Kryukivka Carriage [KVBZ UK] has increased production of freight cars 2.7 times YoY to 9 079 units.
Luganskteplovoz [LTPL UK] has concluded a contract to receive a RUB 1bln (USD 32.8mln) credit at 8.1% interest from Kolomensky Zavod (Russia).
According to 2010 production results for Stakhaniv Carriage [SVGZ UK], the company has increased its output of freight cars 4.7-fold YoY, from 1 584 to 7 434 units. This result is not only the highest on record for the 45 years of the plant's existence, but also represents one of the fastest recovery rates in the Ukrainian economy.
Prominvest bank has opened a credit line with total volume of USD 35 mln for Gornie Mashini – a major owner of 5 mining equipment producing companies including Donetskgormash [DGRM UK] and Druzhkovka Machinery [DRMZ UK] for increasing circulating capital.
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Office 65, 70 Pochaininskaya str.,Kiev 04070, UkraineE-mail: email@example.com

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On Monday, June 10, 2019, Ayah took to Facebook to bash the SDF in a post he captioned "SDF is inconsistent".
He writes: "PA Ayah was one of the earliest persons to argue against SDF offering to mediate in the current Anglophone War on the ground of conflict of interests. If any doubts anyone entertained then, those doubts have now been amply cleared by recent events. Although SDF has been inconsistent over the decades, we wish to limit ourselves to just two recent events.
"There are three broad groups of Ambazonians with conflicting stances. Some desire the restoration of their independence as a distinct entity from the de facto arrangement with the Republic of Cameroun in 1961. The second group is willing to accommodate a federation with the Republic of Cameroun. While the third finds nothing fundamentally wrong with the unitary state.
"Once you identify yourself with any of the three groups as SDF has identified itself with a federation, you have vested interest and are thereby automatically disqualified from being a mediator on the ground of conflict of interests. One wonders how a well-structured party like SDF with some of the best Ambazonian brains would, outside of pecuniary avidity, hold itself out as a mediator in this case!
"In the second place, SDF declared not so long ago that election was not possible under the prevailing circumstances; and that it would not take part in any election if the situation remained unchanged. Reasonably, the implication was that the situation would change for the better.
"But every reasonable, normal person knows that, since the Prime Minister's visit to the war zones, the indiscriminate killing of unarmed Ambazonians and the burning of their homes, hospitals, economic structures and crops have grown dramatically – threefold, fourfold. As a matter of fact, hardly does a day go by these days without reports that, at least, ten persons have been killed!!!
"What does prompt the SDF to proclaim its stance for a ten-state federation; and its willingness to go in for elections now? Is not it another mercenary project in the like manner of going in for senatorial election in the Adamawa Region some six years ago when SDF knew full well that only municipal councilors would vote and that SDF did not have any councilors in that Region?
"Inconsistent, unreliable or untrustworthy? Could we, please, stop toying with human lives??? It's bloodcurdling!"
Ndifor Richard fires back!
In a swift response, Ndifor Richard says he does not know of any other politician who is as inconsistent as Ayah Paul Abine. He advised the former member of President Paul Biya's Cameroon People's Democratic Movement (CPDM) to stop playing nasty politics and get more responsible
His words: "Hon. Ayah Paul Abine, you are a respectable individual and I hold you in very high esteem. It is sad that a personality of your standing will not show the basic leadership quality of patience by waiting for the official Resolution of NEC to give your reaction. All what you wrote on your Facebook wall is mere speculation and based on rumormongering.
"I believe, Honorable, you are far above this. SDF NEC meeting finished late Sunday evening and there is yet to be an official resolution of the party. I expected someone of your calibre to wait until the resolutions are out for you to make a statement in reaction. Rushing to Facebook to write about things you got from hearsay is quite unfortunate.
"As far as I know, nothing about federation was discussed in the NEC meeting. I don't know where you got that from. You are neither an SDF militant nor a NEC member. You talk of the SDF being inconsistent. I don't know of any other politician who is as inconsistent as Ayah Paul Abine.
"As CPDM MP you described the law creating ELECAM as the best piece of legislation you ever came across even when your party chairman Paul Biya later found faults with it.
"A few years after you described the same law as the worst piece of legislation. You ran as president in LRC [La Republique du Cameroun]. Shortly afterwards you declared yourself a secessionist and took up the chairmanship of the SCNC. Not long after that, you assumed the position as one of Judges of the Supreme Court of LRC. Today nobody knows whether you are a Secessionist, Federalist or Whatever. You keep playing hide and seek with Cameroonians. Stop this nasty politics and get more responsible Honorable."


text:
Realism : Direct or Indirect?post by kremlin · 2013-02-13T09:40:18.946Z · score: 3 (8 votes) · LW · GW · Legacy · 44 comments
Stanford Encyclopedia : Perception
Wikipedia : Direct and Indirect Realism
On various philosophy forums I've participated on, there have been arguments between those who call themselves 'direct realists' and those who call themselves 'indirect realists'. The question is apparently about perception. Do we experience reality directly, or do we experience it indirectly?
When I was first initiated to the conversation, I immediately took the indirect side -- There is a ball, photons bounce off the ball, the frequency of those photons is changed by some properties of the ball, the photons hit my retina activating light-sensitive cells, those cells send signals to my brain communicating that they were activated, the signals make it to the visual cortex and...you know...some stuff happens, and I experience the sight of a ball.
So, my first thought in the conversation about Indirect vs Direct realism was that there was a lot of stuff in between the ball and my experience of it, so, it must be indirect.
But then I found that direct realists don't actually disagree about any part of that sequence of events I described above. For them as well, at least the few that have bothered to respond, photons bounce off a ball, interact with our retinas, send signals to the brain, etc. The physical process is apparently the same for both sides of the debate.
And when two sides vehemently disagree on something, and then when the question is broken down into easy, answerable questions you find that they actually agree on every relevant question, that tends to be a pretty good hint that it's a wrong question.
So, is this a wrong question? Is this just a debate about definitions? Is it a semantic argument, or is there a meaningful difference between Direct and Indirect Realism? In the paraphrased words of Eliezer, "Is there any way-the-world-could-be—any state of affairs—that corresponds to Direct Realism being true, or Indirect Realism being true?"
44 comments
Comments sorted by top scores.
You should link to an article that explains in more detail what direct and indirect realism are. Like, say, to Wikipedia or the Stanford Encyclopedia of Philosophy.
Aristotle's model: (Mind) <- (medium of transmission) <- (sensible world)
naive realism: (Mind) <- (world)
As we advance in understanding, we find that the medium is more world: (Mind) <- [ (medium) <- (sensible objects) world] - Is this model more like Aristotle's model, or is it more like the naive realism model?
Bonus model: [(mind) <- (medium) <- (sensible objects) world]
In the paraphrased words of Eliezer, "Is there any way-the-world-could-be—any state of affairs—that corresponds to Direct Realism being true, or Indirect Realism being true?"
Shouldn't you ask those people debating indirect vs. direct realism?
Actually, Eliezer's question likely won't help, because the answers would likely turn on more structural commitments of their models of the world.
Ask the I's and D's what they'd do differently if someone convinced them to switch sides, and what they do differently now. Action is where the rubber meets the road, not truth.
I tend to think this is the wrong question.
Here's roughly what happens: there are various signals (light, air waves, particulates in the air) that humans have the capacity to detect and translate into neural states which can then be acted on. This is useful because the generation, presence, and redirection of these signals is affected by other objects in the world. So a human can not only detect objects that generate these signals, it can also detect how other objects around it are affected by these signals, granting information that the human brain can then act upon.
All of this is occurring in reality: the brain's neural firings, the signals and their detection, the objects that generate and are affected by the signals. There is no "outside reality" that the human is looking in from.
If you break it down into other questions, you get sensible answers:
"Does the human brain have the capacity to gain information from the ball without a medium?" No.
"Is the human brain's information about the ball physically co-located with some area of the brain itself?" Sure.
"Is the signal detected by the sense-organs co-located with some area of the brain itself?" Potentially at certain points of interaction, but not for its entire history, no.
"What about the neural activity?" That's co-located with the brain.
"So are you trying to say you are only 'Directly acquainted' with the signal at the point where it interacts with your sense-organ?" I don't think calling it 'directly acquainted' picks out any particular property. If you are asking if it is co-located with some portion of my brain, the answer is no. If you are asking if it is causing a physical reaction in some sensory organ, the answer is yes.
Thanks for poking at the formicary of philosophy -- the concepts of reality, existence, justification, truth, and belief.
My primary tool for dissolving questions is to ask "From what perspective?". From what perspective do the claims hold? From what perspective are the claims made?
The descriptions of both direct and indirect realism identify the concepts of an external reality and its interpretation by human senses and mind. Manfred in his comment provides some models from this perspective.
When I ask the question "From what perspective?", I see that these descriptions are from a third person perspective, a human perspective, and so these descriptions are from substantially the same context that that our first person experience of reality comes from. My answer to this question also came from a human perspective, and so is also from substantially the same context... and so forth in a seemingly pointless regression of justification.
From this it seems reasonable to claim that we have an anthropocentric perspective of reality, and every evaluation of our perspective on reality is also substantially anthropocentric.
(But you might say "We can build tools of math and science that provide perspectives that are independent of the human mind." To which I would respond that these tools were designed by humans, relate to reality as described from a human perspective, and produce results that are translated into the terms of human experience and understanding so that we can comprehend them.)
From this perspective neither direct nor indirect realism describe a universally objective situation, they are actually subjective anthropocentric descriptions. As such we should be able to identify contexts where these descriptions of realism are valid, are invalid, or are even meaningless.
What remains is a question of pragmatics, not of truth; is one of these perspectives on realism more useful than competing perspectives, for the context of current concern?
Indirect realism may have some use value but its formulation strikes me as dishonest, as only primary sensory experience can be confirmed to exist by the experience itself. All other facts about the world are subject to uncertainty.
IMO, it is extremely naive to think that brains are so perfect that primary sensory experience is not subject to uncertainty
The explanation one chooses to attribute to sensory experience is subject to uncertainty, but the experience itself is certain to exist.
but the experience itself is certain to exist.
From what perspective is it certain to exist? When you identify 'the experience', this identification is an explanation from a particular perspective. By your argument it is subject to uncertainty.
I only see the certainty you refer to when I adopt a perspective that assumes there is no uncertainty in its own basis. For example if you establish as an axiom that 'primary sensory experience can be confirmed to exist by the experience itself'.
Otherwise I need a method to identify 'primary sensory experience', a method to identify 'the experience' related to it, and a method to verify that the former can be confirmed to exist by the latter. These methods have their own basis of implementation; which introduce uncertainty if left unexamined.
Otherwise I need a method to identify 'primary sensory experience', a method to identify 'the experience' related to it, and a method to verify that the former can be confirmed to exist by the latter. These methods have their own basis of implementation; which introduce uncertainty if left unexamined.
This sounds to me like Kripkenstein's Error. You might just as well despair that you also need a method to verify and confirm each of those methods, and a method-confirmation confirmation method... etc, etc. You're arguing as though experience is outside and separate to the self, in which case each experience has to be interpreted in order to be understand, and then of course the experience of this interpretation must in turn be interpreted...
Surely this infinite regress constitutes a reductio ad absurdum. The sensible conclusion that Wittgenstein came to and Kripke ignored is that experience does not require identification or interpretation. There is no homunculus in your mind that experiences your thoughts/sensations/experiences and interprets them for you, rather those mental experiences are, collectively, your mind.
When we say that we can't doubt our own sensations, we're tautologising. It isn't the case that we might have been able to doubt them, but on balance they seem doubtless - rather, we cannot talk of doubt or being applied to our experiences, since doubt and certainty are themselves experiences.
Wittgenstein gives as an example the statement "every rod has a length". On the surface this seems like a claim that could be denied, because it is of a similar form to other deniable claims, for example "every shape has a corner". Looking closer, however, we see that the idea of length is tied up inextricably in our definition of a rod: a rod without length wouldn't be a rod at all. So when we say, "every rod has a length" or "I am certain of my experiences", we're not offering our conversational partner some contingent fact, rather we are defining our terms for them.
Thanks for your excellent response to this Argency. I am using one philosophical perspective to challenge another--which can be a bit tricky--so I hope that you will put up with any misinterpretation on my part.
This sounds to me like Kripkenstein's Error. You might just as well despair that you also need a method to verify and confirm each of those methods, and a method-confirmation confirmation method... etc, etc. ... Surely this infinite regress constitutes a reductio ad absurdum.
I'm challenging the claim that 'experience itself is certain to exist' by pointing out that than an identification of existence requires a basis of identification, which at some level of evaluation comes with inherent uncertainty. I'm making an argument against the claimed certainty, and for accepting uncertainty; I'm not making an argument for 'reductio ad absurdum'.
You're arguing as though experience is outside and separate to the self...
I don't intend to give that impression so I will provide another description. When I consider my own experience I am performing an identification; I am interpreting my own condition from a particular basis. Very roughly speaking, this basis is substantially the same as the basis engaged in the 'experience' I'm identifying. The identification of 'self' and 'experience' from the perspective of this basis only captures some limited aspects of what is actually going on. The rest is left unexamined and provides a source of uncertainty to any claim that I might make. There is no avoiding dependence on perspective, even within our own minds.
It is not evident to me that this entanglement of contexts creates the necessary conditions to support a claim such as 'experience is the only thing that is certain to exist'. If anything, I would generally argue that the lack of independence between the perspectives reduces certainty--which perhaps is related to the value of the outside view.
When we say that we can't doubt our own sensations, we're tautologising. It isn't the case that we might have been able to doubt them, but on balance they seem doubtless - rather, we cannot talk of doubt or being applied to our experiences, since doubt and certainty are themselves experiences.
Even tautologies require a perspective to provide them meaning. It sounds to me that you follow a particular path of evaluation which is something like this (although you might choose different words):
- I'm thinking, therefore I'm existing.
- I'm thinking about (I'm thinking, therefore I'm existing.) therefore I'm existing.
- I'm thinking about (I'm thinking about (I'm thinking, therefore I'm existing.) therefore I'm existing.) therefore I'm existing.'
- ...
You recognize the pattern and reduce this to the claim, 'I can be certain that I'm existing'. The problem is that other chains of evaluation would provide different results, even 'I can't be certain that I'm existing.' This is not a good conclusion, but it is probably a fine axiom.
I have no problems with axioms. If you wish to claim as an axiom something like 'experience itself is certain to exist', then I will accept your axiom and evaluate your arguments relative to it. But if instead you claim that 'experience itself is certain to exist' is a conclusion, then I will argue as I have been, that your claim depends upon the unexamined aspects of the perspective that generated it rendering your claim of 'certainty' inherently uncertain.
... So when we say, "every rod has a length" or "I am certain of my experiences", we're not offering our conversational partner some contingent fact, rather we are defining our terms for them.
These definitions are actually contingent upon your perspective. It is generally fair for your conversational partner to ask you to describe the basis of your definitions so he can better model your understanding of them.
Hey, thanks yourself for responding in such depth. I didn't mean to imply that I was agreeing completely with ShiftedShapes, or disagreeing completely with you. I'm afraid my last post was a little rushed because I had to leave for work, so there are a few errors and I wasn't as clear as I would have liked. I definitely agree with your points about the importance of perspective - I think the perspective we should consider here is that of the human condition: what Heidegger would have called Dasein.
In that case, I think the uncertainty that stems from differing perspectives is tangential to the problem at hand. ShiftedShapes said:
The explanation one chooses to attribute to sensory experience is subject to uncertainty, but the experience itself is certain to exist.
It sounds like all three of us agree with the first part of that statement, since the content of experience is contingent on dasein. I want to make the case, though, that experience itself is neither "certain to exist", nor "uncertain to exist". I think that "experience itself" is fundamental to dasein, and that therefore cannot be subject to either certainty nor uncertainty. I think the existence of experience is what Wittgenstein would have called a hinge proposition: one of the propositions which constitute the frame of our perspective, which we use to form the question of whether or not a given proposition is certain or not.
As you rightly point out, there is a close parallel here to axiomatic logic. That said, I'm not suggesting that "experience exists" is merely an axiom, because although axioms do help to define the frame of a system, they're still sometimes contingent and so we can sometimes still talk of their certainty or uncertainty. Famously, Euclid's fifth axiom, the Parallel Postulate, can either be affirmed or denied to create different geometries. It's important to note, though, that an axiom of any particular system can't be proven from within that system, any more than Baron Munchausen could pick himself up by his own bootlaces. If "experience itself" really is a fundamental element of dasein, then, we can think of it as an axiom of the human condition. Since we can only observe from within the human condition, this places the question of the existence of experience beyond proof or disproof, beyond contingency, and therefore beyond certainty or uncertainty.
I also believe that there are many things that we would agree on; my arguments are just an indication that I currently find certain aspects of this topic interesting to argue about--mind expanding. :)
I want to make the case, though, that experience itself is neither "certain to exist", nor "uncertain to exist". I think that "experience itself" is fundamental to Dasein, and that therefore cannot be subject to either certainty nor uncertainty.
I am happy to hold my arguments against certainty for shiftedShapes--however I will now make similar arguments against your claim that '"experience itself" is fundamental to dasein'.
The identification of a fundamental nature of Dasein requires a perspective and so is contingent on that perspective, and presumably on the limited access that perspective has to the thing it identifies as Dasein.
I will offer a competing view. Dasein is only fundamentally 'blue hat'. It feels obviously 'blue hat' to me; without 'blue hat' it would not be Dasein; nothing else about it is essential.
Presumably neither of our claims change the actual nature of what we are attempting to refer to when we say Dasein. Dasein and our conceptions of it are concepts generated by and within... well, by and within our Dasein in some limited sense.
The problem with both of our claims is then sense in which we are attempting to establish a description as a matter-of-fact. We are implying a universal perspective from which our claims can be understood to be true. Such a perspective seems inaccessible to me, so I will treat this kind of attribution as an error, perhaps as a 'not even wrong'.
So I agree that experience itself is neither "certain to exist", nor "uncertain to exist", but in the same mode I would add that "experience itself" (or "blue hat") is neither "fundamental to Dasein" nor "non-fundamental to Dasein". At least I would make this assessment when there appears to be an implied universal perspective involved.
If "experience itself" really is a fundamental element of dasein, then, we can think of it as an axiom of the human condition. Since we can only observe from within the human condition, this places the question of the existence of experience beyond proof or disproof, beyond contingency, and therefore beyond certainty or uncertainty.
If you were to say that there is a perspective from within the human condition, from which "experience itself" appears to be a fundamental element of Dasein. I would not argue, it is an ontology we can work with as long as it seems useful. If you were say that this perspective was primary, complete, unquestionable, fundamental, or certain then I am currently tempted to question the basis of your claim, the perspective from which your claim is made, or from which it holds.
Ah, here is where our opinions diverge sharply. I should mention quickly that I have edited my above post slightly - I had accidentally left out a few words at the beginning of the first paragraph. I don't think it changes the thrust of my argument at all.
I have to tell you, I think you're misapplying this whole "problem of perspective" thing. I agree that it exists, but I don't think it's as far reaching as you're implying: if it were, it would be impossible for anyone to understand anything ever. We are able to understand some things, so, QED...
Reading back, I think you missed my point on this in my first comment, when I was talking about a reductio ad absurdum. Here's the problem I see: I'm walking along one day and I walk past a tree. I say to myself, "What's that over there?" And then I interpret the experience from my perspective as Argency and guess, "It seems to be a tree." But then I run into a problem - what does this experience of "seeming to see a tree" mean? I need some perspective from which to interpret it. And even if I successfully interpret it, what will the interpretation mean, and the interpretation of the interpretation, and so on ad infinitum?
Interpreted meanings are experiences themselves, so if we require our experiences to be interpreted from some perspective in order to be understood, we'll end up with an infinite stack of interpretations and no meaning at the bottom. But we do experience meaning every day - when I walk past a tree I say, "look, a tree!" Any argument that implies otherwise must be absurd.
So we can conclude that not every piece of information requires interpretation from some perspective. Specifically, our own thoughts and experiences (which are actually physical events which happen in our brains) gain meaning by the way they interlock and relate to one another, and need not be interpreted by any homunculus in order to be understood by us, the thinkers. There's no need for a universal perspective (no such thing exists) because we have our own perspective ready-made, and wrapped up in a neat little bundle of meat and bone.
This is why analytic philosophers so often despair while trying to talk to continental philosophers, I think. Sure, there's no absolute, objective, universal meaning, and sure, meaning is entirely dependent on perspective, but we're lucky enough to have a perspective from which to interpret things. Even luckier, each of our perspectives is similar enough that we can use a common language to translate our experiences between our slightly-differing perspectives.
So, ShiftedShapes said that "experience must exist", which is right up there next to "cogito ergo sum". I will agree that without context that assertion is meaningless, and I am willing to allow that maybe there is some mixed up perspective from which experience could be said not to exist. But ShiftedShapes is a human being, and was talking to other human beings, and there is undeniably an implied context here that this statement should be interpreted from within the perspective of thinking beings.
I don't agree with SS either, though, because as I said, the existence of experiences is a hinge proposition of thinking beings. It isn't possible to have a thinking being who doesn't have experiences, so the existence of experiences is something that is part of our perspective, not something that is revealed by our perspective. So, here we can't talk about certainty or uncertainty, correctness or incorrectness, because it isn't possible to prove a system's axioms from within that system. :)
Nothing can be learned or tested except through sensory experience. I include thought as a sensory experience. Thus outside verification is impossible.
Nothing can be learned or tested except through sensory experience.
This claim also requires a perspective from which it is identified. The implementation of this perspective is a source of uncertainty if left unexamined.
Thus outside verification is impossible.
There is no need to talk about outside verification. All verification is done from a perspective--it does not limit my argument to assume a 'sensory experience' interface for that perspective.
I don't see how your response supports your claim that 'experience itself is certain to exist', which is the claim that I am challenging. Would you try to clarify this for me?
Only one perspective is possible: one's own perspective. I can't prove that I experiwnce what I experience to you, but it is self-evident to me. Likewise your experiences must be of manifest reality to you (even if what they represent, if anything, is uncertain to you) unless possibly if you are a NPC.
The map is not the territory. The 'self-evident' nature that you identify is a map; it is an artifact of a process. That process, even though it is you in some sense, has only a perspective limited access to what it is to be you.
Within the walls identified by this process you feel justifiably confident in the existence of your experience, in its 'self-evident' nature. But yet there is no escape from the territory, which includes the as yet unexamined foundational substrates of your perspective.
Only one perspective is possible: one's own perspective.
But even one's own perspective is a dynamic, living and changing perspective; and quite probably it is non-unitary in some ways. We are not locked into the mind we are born with, and the experience that you identify is only a limited and conditional aspect of what goes into the making and modification of the experience of 'what you think you are'.
Have you learned any of this through a means outside of sensory experience?
Without full access to all possible perspectives of my implementation, how would I know for certain?
I can certainly adopt a perspective that describes how all learning proceeds through my sensory experience. But the identification of this pattern from my adopted limited perspective does not actually exclude other possible perspectives.
I'm not arguing that your model of sensory experience is wrong; I actually believe it has great descriptive value. I'm arguing that it is limited by and dependent on the context from which it appears to emerge.
I am arguing against your claims of certainty, in their various forms.
What do you believe to be the case.
I believe that the answer depends on the perspective I adopt. This is the answer that makes sense from my current perspective.
If I model what I understand of your perspective within myself I would say that of course all my learning proceeds from some form of sensory experience, other claims are nonsensical.
With another model: The brain structures related to learning depend on more than just sensory experience, they also depend on the action of our DNA, gene networks, the limits of energy availability along with many other factors.
But why does the answer have to sensical from your perspective?
With another model: There is a process called MUP which is imparts knowledge in any form to the human mind. This is a process that by definition is any possible process not included by 'sensory experience' as defined by shiftedShapes. In other words MUP is any possible process, or perspective on a process that leads to learning beyond your claims about 'sensory experience'. Not being about to think of any examples of MUP does not disprove that MUP exists.
With another model: Blue hat.
And how did you learn about brains, dna, the concept of a process or blue hat?
This one line response seems generally repetitive to your others. It isn't obvious to me that you are making an effort to address my challenge to your claim that 'experience itself is certain to exist'. If you would like to address that please do, otherwise it seems that we are done.
If you attempt to answer my questions honnestly and succinctly I think that you will soon see my point, whereas now we are talking past each other. I appreciate that you have been putting more time into your responses than I have put into mine. Please do not take this as a show of bad faith, likewise I will not adopt the uncharitable interpretation that your responses are drawn-out in an attempt to obfuscate.
If you have a point then lay it out. Set a context, make your claims and challenge mine. Expose your beliefs and accept the risks.
I lay out my claims to you because I want you to challenge them from your perspective. I will not follow your leading questions to your chosen point of philosophical ambush.
There can only be a philosophical ambush if you are more concerned about winning than ascertaining the truth. I have no interest in fighting for its own sake so I will simply wish you well.
its formulation strikes me as dishonest, as only primary sensory experience can be confirmed to exist by the experience itself. All other facts about the world are subject to uncertainty.
"Indirect realism is broadly equivalent to the accepted view of perception in natural science that states that we do not and cannot perceive the external world as it really is but know only our ideas and interpretations of the way the world is." -- linked wikipedia page
I'm having difficulty seeing what you mean. It seems, while awkwardly phrased, a straightforward proposition with much evidence and little counter-evidence behind it. What seems dishonest about its formulation to you?
a lot hinges on what "know" means there. It may be that various intermediaries are involved in perception, but if doesn't follow from that the intermediaries are known instead of the object of perception -- it s a peculiar use of "know". Ordinary language seems ambiguous on the topic - does one watch a football match, or a TV, or a football match on a TV?
Also the scientific picture involves information being transmitted along a chain. so long as the transmission is accurate, the information is more or less the same at each stage, so there is no stage that is more informative than the others.
Thanks for pointing that out; I had interpreted that 'know' in the same sense as the "know" in 'carnal knowledge'.. information derived from maximally-direct contact. The wikipedia description certainly seems somewhat self-referential. I might have committed QED since I'm clearly an 'indirect realist'.
Also the scientific picture involves information being transmitted along a chain. so long as the transmission is accurate, the information is more or less the same at each stage, so there is no stage that is more informative than the others.
Do you intend to imply that the transmission -is- accurate -> non lossy? Even within the context of executing a single experiment, I'd have to disagree.
All of the evidence that could be produced would just be a subset of one experiences. If a means of transmission is only reliable to a certain limited extent then the media transmitted could approach the limits of that channel's reliability, but never surpass it.
And.. the description implies that is not the case?
What you have said seems like a straightforward consequence of indirect realism.
To put it another way:
If dishonesty is occurring, what, exactly, is being concealed?
The primary nature of first person experience.
The primary nature of first person experience
we do not and cannot perceive the external world as it really is but know only our ideas and interpretations of the way the world is. -- wikipedia article
Nope, that's exactly what is explicitly claimed.
Direct realism should reference the reality of one's most direct experiences and not a concept that can only be understood indirectly, the "external world," through direct experience.
I assume you mean indirect realism, since that's what that quote is about.
Am I to take it, then, that you would approve of a statement revised to read:
"Indirect realism is broadly equivalent to the view that states that we can know only our ideas and interpretations of the way the world is, and cannot obtain any knowledge directly from reality."
I meant direct
So, right at the beginning of this thread, you meant 'direct'. And you never corrected this misunderstanding, even after I repeatedly talked about indirect realism in my replies?
No when I said indirect I meant that as well. My problem is that they both use "reality" to reference a theoretical construct that arguably none of us have ever experienced.
They do. What else would we use the word 'reality' to mean? I'm not seeing any alternative here (infinite recursion on the concept of 'reality' doesn't count as a solution.)
Just what one experiences, with the external world that we agree upon going by consensus reality. Is that what you were asking.
If a means of transmission is only reliable to a certain limited extent then the media transmitted could approach the limits of that channel's reliability, but never surpass it.
Actually, error free communication can be established over any channel as long as there is some level of signal (plus some other minor requirements).
But perhaps I'm misunderstanding the point you are making?


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Some 2,300 Nama-funded homes to be finished within weeks
About 2,300 homes will be completed in the coming weeks on lands owned by Nama debtors and receivers, with another 2,200 houses and apartments expected to be finished by the end of next year, following Nama's plan to spend €5.6 billion on funding work on 20,000 homes to be put up for sale within the next five years.
Dublin city and county will get 78 per cent of these homes, with 15 per cent in neighboring counties and 7 per cent in other parts of the country.
The agency has identified eight Dublin housing "hot spots", so-called because of their ability to provide more than 6,000 homes in the short to medium term.
These sites are in Dún Laoghaire, Stepaside, Ballycullen and Kilternan on the southside and Castleknock, Ashtown, Clongriffin and Swords on the northside.
Some 1,400 homes are currently under construction at these sites, another 1,576 have planning permission, and the remainder are either in the planning system or permission is expected to be sought within the next 12 months. Only 10 per cent of the homes will be used for social housing.
The proceeds of the sale of the first 20,000 homes will be "recycled", the agency said, to fund new projects.
According to the latest residential report from the State agency published on Wednesday, more than 50,000 homes could be built on Nama debtor lands. It has identified sufficient land held by its debtors to provide 32,000 more homes in the period after 2020, but many of these sites need work, such as infrastructure, to make them viable.
Minister for the Environment Alan Kelly recently defined starter homes as "affordable homes costing €300,000 or below".
About 30 per cent of zoned residential sites in the Dublin area are controlled by Nama debtors and receivers, and construction is currently taking place on 40 of these sites.


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Did you know if you Register you have access to free search tools including the ability to save listings and property searches? Did you know that you can bypass the search altogether and have listings sent directly to your email address? Check out our how-to page for more info.
- Price$210,000
- Beds3
- Baths2
- SQ. Feet1,161
- Acres0.14
- Built1964
3224 Brady Avenue, 201 - East
Nice 3 bedroom 2 bath house with tile front living room big kitchen with bonus room for entertainment. Great for a starter family home, close to schools central area.
Essential Information
- Price$210,000
- Bedrooms3
- Bathrooms2.00
- Full Baths1
- Square Footage1,161
- Acres0.14
- Year Built1964
- TypeResidential
- Sub-TypeSingle Family Residential
- StatusActive-Exclusive Right
- UtilitiesCable Wired
- FeaturesNone
- Exterior FeaturesAccessibility
- Lot DescriptionUnder 1/4 Acre
- RoofComposition Shingle
Additional Information
- Date ListedJanuary 10th, 2020
- Days on Market168
- ZoningSingle Family
Listing Details
- Listing AgentSandra Flores
- Listing OfficeUnited Realty Group
Community Information
- Address3224 Brady Avenue
- Area201 - East
- SubdivisionCOLLEGE PARK #24
- CityLas Vegas
- CountyClark County
- StateNV
- Zip Code89101
- Interior FeaturesAccessibility
- AppliancesNone
- HeatingCentral
- CoolingCentral
- # of Stories1
- Stories1 Story
School Information
- ElementaryBracken Walter
- MiddleBecker
- HighChaparral
- Price Per Square Foot$181
- Property Taxes$448
- Earnest Deposit$2,000
Price Change History for 3224 Brady Avenue, 201 - East, NV (MLS® #2164676)
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Here are the latest East Boston neighborhood notes:
Watercolor painting
A ParkARTS Watercolor Painting Workshop will be held from 10 a.m. to noon (weather permitting) on Sunday, Sept. 15 at East Boston Greenway, 5 Breman St.
Instruction and materials will be provided for budding artists, ages nine and up, with all skill levels to create an individual greenspace-inspired masterpiece.
For more information and to register, call 617-635-4505.
'Jackie Robinson: A Civil Rights Story'
"Jackie Robinson: A Civil Rights Story" will be presented from 6:30 to 7:30 p.m. on Thursday, Sept. 19 at the East Boston Branch Library at 365 Bremen St.
In this lecture, Anthony Guerriero, historian and Massport's Assistant Director of Community Relations will explore Jackie Robinson's role and importance in the Civil Rights movement. Robinson is one of the iconic players in Major League Baseball History. His arrival in 1947 not only changed the game of baseball, it also changed American society. Yet, why is Jackie Robinson rarely mentioned as a key figure in this historic movement? Join historian Anthony Guerriero as he explores the answers to this important question.
For more information, visit bpl.org/events, email firstname.lastname@example.com or phone 617-569-0271.
Oasis for birds walk
A free nature walk will be held from 8 to 9 a.m. on Saturday, Sept. 21 at Belle Isle Marsh. Walkers will meet at the main parking lot on Bennington Street.
Walkers can discover the abundant birdlife at Belle Isle Marsh Reservation, a restored wildlife sanctuary. The one-mile walk on easy terrain is recommended for adults and children, ages 10 and older (accompanied by an adult), but all ages and experience levels are welcome.
Some binoculars and a spotting scope will be provided, but bring these items if you have them. Dress for the weather in layers of clothing, sturdy hiking boots or shoes. Inclement weather may cancel; call 978-937-2094, ext. 121 one hour before the start time.
This event is co-sponsored by the Friends of Belle Isle Marsh.
Visit www.mass.gov/dcr/events or call 781-656-1485 for more details.
Nature Inspired Design
Nature Inspired Design (Bio-mimicry) will be held from 1 to 3 p.m. on Saturday, Sept. 21 at DCR's Belle Isle Marsh Reservation, 1399 Bennington St.
Learn how to design a new way to attach things or create another invention using lessons learned from observing local plants and animals. Wear footwear suitable for walking on the beach and paths.
This program is suitable for adults and teenagers accompanied by an adult.
For more information, call 781-656-1485 or email email@example.com. For program cancellations (rain or other) phone 978-937-2094, ext. 121, one hour before start time.
For the DCR Program Calendar, visit mass.gov/dcr/calendar.
FAPA Future Pilots Forum
The FAPA Future Pilots Forum will be held from 1 to 5 p.m. on Saturday, Sept. 21 at Hilton Boston Logan Airport (One Hotel Dr.).
Future pilots of all ages including career changers, students in all grades, separating military personnel, spouses, parents, school counselors and teachers are invited to learn about pathways to professional pilot careers. The forum will include information about scholarships, veterans' benefits, college choices, flight school options, an industry outlook and more.
This event is for aspiring pilots of all ages with 250 hours or less of flight time. For more information and registration, visit eventbrite.
For those with more than 250 hours and are a qualified, job-seeking pilot, register for free to attend the FAPA Pilot Job Fair at FAPA.aero/jobs.
Farmers market
East Boston Farmers Market at Central Square Park (across from Liberty Shopping Center, 200 Border St.) will be open every Wednesday from 3 to 6:30 p.m. through Oct. 16.
In addition to the fresh, local fruits and veggies and local musicians providing a live soundtrack there are also family-oriented events.
Backpack giveaway for school-aged kids, free apple coupons for kids, special guests and other surprises will take place on Back to School Day (Aug. 28).
Community Programs Day (Sept. 11) will feature information about local youth, sports and fitness fall programs.
HIP/SNAP, WIC and Senior Farmers Market coupons will be accepted.
For more information, visit ebnhc.org.
East Boston open market
East Boston Open Market at The Eddy, 10 New St. is open from 11 a.m. to 4 p.m. on the second Sunday of every month.
There will be an assortment of local artisan items available as well as free iced tea and lemonade.
For more information, visit eastbostonopenmarket.com or email firstname.lastname@example.com.
Fresh truck food market
Stop by Maverick Square on Mondays from 4 to 7 p.m. to pick up fresh fruits and vegetables from the Fresh Truck mobile market.
Cash, credit, EBT and HIP are all accepted.
For more information, visit http://www.eastienow.com/event/fresh-truck-food-market.html.
Eastie Family Reunion
The Eastie Family Reunion will be held from 6 to 10 p.m. on Wednesday, Oct. 2 at the ICA Watershed presented by the East Boton Social Centers.
This fundraiser will celebrate East Boston's Spirit of Family while Honoring the Stars Among Them.
Enjoy food and drinks from local restaurants and food trucks, live music and meet the three honorees. Learn about the transformative impact of EBSC in the community – past, present and future and be the first to hear their big announcement of an upcoming new initiative.
For more information and tickets, visit ebsoc.org or squareup.com prior to Sept. 20.
$2 fresh food
The Fair Foods Organization has sites across the city called "two-dollar bag sites." At these sites, bags of fresh fruits and vegetables are sold for just $2 each (usually more than a $12 value) and loaves of fresh bread for $1 each. Fair Foods is open to all and is aimed at increasing access to fresh, affordable, healthy food in Boston communities.
These $2 bags will be available at the East Boston Neighborhood Health Center, at the Let's Get Movin' office, 120 Liverpool St., from 2:30 to 4 p.m. on the first and third Friday of the month.
The Fair Foods event at EBNHC is a first-come, first-served, cash only opportunity. The variety of food changes weekly. Bring bags, as they are always needed.
Volunteers are always needed and appreciated as well.
For more information, phone 617-288- 6185 or visit ebnhc.org or www.fairfoods.org.
Peace walks
Peace walks will be held at 6 p.m. on the third Thursdays of the month starting at A-7 Police Station, 69 Paris St.
Walkers can dedicate a song, art, recite a poem, sing a song, or simply walk and pray.
Little free library
The Little Free Library by the corner of Princeton Street and Eagle Square is open every Sunday. All people of all ages are welcome to browse, take a book and leave a book.
Free hot meals
The East Boston Community Soup Kitchen serves free hot meals at Our Savior Lutheran Church at 28 Paris St.
Lunch is served from noon to 2 p.m. and supper is served from 4 to 7 p.m. every Tuesday.
These meals are available for anyone in the community who are housing and/or food insecure.
This group believes in community, service and kindness. All are welcome at the table.
For more information, visit https://www.facebook.com/eastbostonkitchen/?fref=ts.
Senior Social Club
The new Senior Social Club will meet from 1 to 3 p.m. on the second Monday and fourth Thursday of the month at the East Boston Branch Library at 365 Bremen St. 617-569-0271.
Make new friends and meet old ones over a cup of coffee, snacks and fun activities. Some of the activities that will be offered include film screenings, games, dancing and book discussions.
For more information call 617-569-0271.
Yacht club accepting members
The East Boston Yacht Club is currently accepting new members. The East Boston Yacht Club is a not-for-profit family-oriented social and boating club supported and run by members in the organization, located in the well-protected channel in Boston Harbor just minutes from the Islands at 0 Rice St.
For more information, visit eastbostonyachtclub.com or phone 617-567-9698.
Writing workshop
The Magical Realism Writing Workshop Series is held from 6 to 8 p.m. on Mondays at the East Boston Library, 365 Bremen St.
In this course, presented by GrubStreet, people will explore the relationship between the real and unreal by workshopping a short story or a novel chapter. Each week participants read their classmates' work and receive feedback on their own with a particular focus on symbolism, character arcs and real-world connections.
This class is a natural extension of "Magical Realism to Process Real Life," but new students are more than welcome. Ideally, people will come to class with two-to-five pages ready for the workshop.
For more information and to register, visit bpl.com or phone 617-569-0271.
Drum Circle
The East Boston Drum Circle will meet from 3 to 5 p.m. on the third Saturday of the month at the East Boston Meditation Center, 113 Cottage St. for teen and adult drummers of all ability levels.
Bring frame drums, Native American (style) flutes, tongue drums, sabars and other similar instruments along with the usual djembe, ashiko, dunduns and doumbeks. Facilatator Cathy Stacy will provide shakers, bells, clave and other instruments.
There is a minimum $5 donation per person.
There is plenty of street parking on Cottage and Maverick streets as well as the school parking lot across the street.
For more information or to request a drum rental ($5), email firstname.lastname@example.com or visit http://eastienow.com/event/east-boston-drum-circle.html.
Vinyasa flow
A 60-minute Vinyasa flow class will be held every Saturday from noon to 1 p.m. at The Point EB, 20 Orleans St.
The classes are free to members and $5 for non-members.
For more information, visit the pointeb.com.
Baby shower invitation
East Boston Neighborhood Health Center (EBNHC) at 10 Maverick Square (4th floor) invites all expectant or new mothers for a baby shower held from noon to 1 p.m. every third Wednesday of the month.
There will be OB/GYN and Pediatrics health and other resource information, healthy lunches, baby gifts and an opportunity to meet other moms and moms-to-be.
To register, phone 617-568-6444.
For learn more about the health center, visit ebnhc.org.
Stewardship Saturday
Stewardship Saturday at Thompson Island will be held on Saturdays from 8 a.m. to 2:30 p.m.
Join other park stewards to enhance native ecosystems and natural processes by studying and influencing changes in park plant biodiversity. People will explore the local flora and fauna and discuss the ecology, natural history and cultural significance of landscapes in the park as stewards work side-by-side to improve habitat for the native birds, bugs, trees and flowers of the Boston Harbor Islands.
For more information about the program (which happens rain or shine), what to wear and bring, directions to the EDIC Ferry Terminal (which is notoriously difficult to find the first time) and confirmation (program destination is subject to change based on field conditions), call 617-913-5349 or call/ text email@example.com.


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Our dear Ammar and the word Jihad
Reader comment on item: What is Jihad?
Submitted by dhimmi no more (United States), Jul 27, 2008 at 09:16
Our dear Ammar who is no more than another victim of Arabian imperialism who neglected to tell us where would we find the terms al-jihad al-kabeer or al jihad al-sagheer in the Qur'an wrote
>Hello, just a few thoughts:
Muslims think? Really?.
I wrote >>>Our dear Ammar does not seem to be aware that the Qur'an a book that he cannot read in Arabic ...
>Our dear Ammar the wannabe Arab wrote: My friend, I have never claimed that I speak Arabic (I am currently taking steps to learn, and applaud you for your vast knowledge of the language) or that I am an Arab. The percentage of Arab Muslims in the world ranges from 12 to 15 percent (depending on the source).
Well I'm not your frined and your Arabain Allah says in the Qur'an a book that you cannot read in Arabic: wa ma arsalna min rauslan ila bi lisani qawmuhu. No I do not taranslate Arabic for wannabe arabs like you. But do you know what this means? It means that your Allah is really saying that islam is only the religion of the Hijazi Arabs. So who was the rasul that was sent to your people our dear Ammar the wannabe arab because he was no Muhammad. Let me guess: Rama or is it Ganesh?
You think that may be we should tell the 85% of Muslims that are not arabs that they have joined the wrong religion?
>In Spanish, the verb "amar" means "to love". Upon my conversion, I changed my name from "Amar" (to love), to "Ammar" meaning one who has strong faith.
The arabic word Ammar means "one who has strong faith" really? and where would I find such word with such meaning in an Arabic language dicitonary? and let me help you: shame on you for claiming that the word Ammar means he who has strong faith
>I apologize for any confusion.
What cofustion?
I wrote: >>> One word: Bogus. If you are correct then why did Muslims invade the civilized Middle East and beyond starting in 633CE and brutliazed your ancestors in the porcess?...
Our dear Ammar the wannabe Arab wrote> Yeah, let's argue about the spread of Islam, because the spread of Christianity was completely bloodless.
We are talking here about Islam our dear Ammar the wannabe Arab. And you know what? you are saying if Christianity had bloody history, which it did, then why not Islam?It really means that you are saying that islam was sparead by violence, But there is a big difference here you will not find anything in the NT that is even close to the barabaric jihad
>Talk about the pot calling the kettle black. Do your homework. We'll move on.
What pot and what kittle and what home work? That you are ignorant?and how dare you come here and try to explain to us a foreign language Arabic that is that you do not speak, read or write. Shame on you
I worte: >>> National guard? shame on you for comparing the national guard with the Arabs and their imperialism...
Our dear Ammar the wannabe Arab wrote:>Yeah, shame on those Arabs and their imperialism. God bless the USA. Next.
You still did not address my point: "shame on you for comparing the national guard and the Arabs and their imperialism" and you reply is?
>>>Clarify what? That you are ignorant?
>I forgot, rather than fight your inner battles, you choose to let your impulses get the best of you. After all, who needs to think about personal accountability, if it's all been paid in full, right?
Islamic gobbledygook by a wannabe Arab.
>>>What peace? I urge you to abandon Islam and by whole again and you need to stick to Urdu and why do you live in Mexico?
>Thanks for the concern,
What concern?
>but I'm fine where I'm at. As for why I live in Mexico: where do Americans typically live? Where do Pakistanis (since you decided to make good use of them) typically live? There is your answer. I apoligize if my English is half-decent. God-willing, I will learn Arabic just as well.
Really? and what gave you the impression that I'm saying that you are a Paki? Oh urdu? But I know my Arabic and it does not mean that I'm an Arab astaghfirullah. You could have fooled us our dear Ammar albeit from Pakiland via Mexico
>As always, Peace.
What peace? I urge you to abondon islam and be whole again
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Active hourly and salaried employees holding regular coded positions and working one-half time or more per week are eligible for County-sponsored life insurance.
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Employees in most bargaining units receive $25,000 of basic life insurance coverage. The County pays 100% of the cost for full-time coded employees. Part-time employees pay a prorated amount of the rate based on the number regular hours worked in each pay period.
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By Philip Pullella and Noor Zainab Hussain
ROME (Reuters) – The Roman alcazar is booked, the guests are arrive and their auberge condominium reserved. The clothes is bought and deposits for the enjoyment in Africa are paid.
Now Dan Salganik, a companion at a schedule business bureau in Chicago, is not so abiding he is nevertheless hobby to get affiliated in Italy in June.
He failed to get algid toes. But an alien bedfellow – the coronavirus – has befuddled algid baptize on his satisfactory laid affairs and people of abounding introduced couples approximately the world.
"I am reputedly at that point area I accept to alpha re-wondering matters," he said.
Seaside cities, rolling nation-state, frescoed palazzos and churches springing up artwork and records take delivery of fabricated Italy one of the world's pinnacle locations for weddings.
But the coronavirus crisis has hit Italy toughest in Europe and persevered above its shores, discomfort the accommodation and tourism industries at home as capable-bodied as the bells making plans industry from Milan to Minnesota.
Melanee Shale and Raphe Wolfgang, both from Los Angeles, have been declared to just accept their bells barbeque at a vineyard inside the Umbrian boondocks of Orvieto on April 18. The virus affected them to adjourn to October 3.
"First, we anticipation about cancelling and accomplishing article bounded in Los Angeles. But afterwards talking to our bells artist and venue, it absolutely wasn't a bonus due to the fact we had paid the general public of our deposits to all," Shale stated.
"We're nevertheless praying and acquisitive that this disaster does quit through October hopefully. Otherwise, we don't apperceive what to do," she said.
The crisis has pummeled the multi-billion-dollar bells making plans industry and ancillaries like photographers, video crews, florists, block bakers, jewelers, musicians, and auto offerings.
"Everything has area to a halt," stated Tiziana Marra, a bells artist in axial Italy. "Our restaurant commercial enterprise has chock-full and we're accepting to blaze people".
"The massive weddings we had been planning we've got harassed to a after date. One set for March has been positioned aback to June even as one for May has been placed aback to September," she said.
Story maintains
American couples who had been cerebration of weddings away are cerebration once more. Some say alike if the coronavirus crisis should bog down off, they don't appetite to hire probably chancy cycling on earlier ancestors pals and visitors.
"A lot of them who potentially had weddings in Italy or in France or in Europe, are bringing them aback home," said Lauren Grech, CEO
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THE former British government spy behind the infamous Donald Trump "golden shower" dossier shared his findings with the Federal Bureau of Investigation because he feared the President had been "compromised by a hostile foreign power", leaked secret testimony has revealed.
And while the President tried to dismiss the dossier as "fake news" and a "political witch hunt", the lawyer for the firm behind the explosive documents says "somebody's already been killed as a result of the publication of this dossier".
Democratic senator Dianne Feinstein defied her Republican adversaries on Tuesday when she published the full transcript of Glenn Simpson's secret testimony before the Senate Judiciary Committee investigating whether the President colluded with Russia to win the election.
Mr Simpson is a former journalist whose research company, Fusion GPS, created the explosive dossier that alleged Russia had compiled compromising information on Mr Trump in order to blackmail him.
The 312-page transcript, based on more than 10 hours of testimony, reveals in detail how the firm uncovered what it believed to be a "political conspiracy" designed to make Mr Trump beholden to the Kremlin.
In an effort to protect his client during the hearing, Fusion GPS lawyer Joshua Levy revealed that "somebody's already been killed as a result of the publication of this dossier and no harm should come to anybody related to this honest work". He did not reveal the identity of the person he believes was killed.
The salacious details in the dossier — such as that a Russian spy agency has a video of Mr Trump requesting that prostitutes urinate on a Moscow hotel bed once occupied by Barack and Michelle Obama — have never been verified and have been vehemently denied by the President.
But Mr Simpson maintained throughout his testimony that the information in the dossier, uncovered by former MI6 spy Chris Steele, was "credible" and so concerning that Mr Steele shared his intelligence with the FBI.
"Chris and I were mutually concerned about whether the United States had just elected someone who was compromised by a hostile foreign power," Mr Simpson said.
Fusion GPS did not set out to establish a link between Mr Trump and Russia when it was initially commissioned to investigate him in 2015.
"It was a request to see what we could find out about Donald Trump and, the goal or sort of reason, there wasn't really one. It was, 'Tell me what we need to know about this guy'," Mr Simpson told the committee.
The firm started by scouring public documents — books, court filings, tax records — to build a picture of Mr Trump's business dealings and associations.
It quickly discovered Mr Trump had "relationships to organised crime figures" in Italy and Russia, and there were allegations of "fraudulent" and "dishonest" business practices.
Mr Simpson also told the committee that the Trump Soho building project was connected to a Central Asian organised crime figure who had been arrested in relation to child prostitution.
"We spent a lot of time trying to figure out whether [Mr Trump is] really as rich as he says he is," Mr Simpson said.
"We concluded that his statements about what individual properties were worth were greatly exaggerated and at odds with the information that he'd supplied in legal filings with tax authorities and other records, corporate records," he said.
He added that a number of his golf courses "don't make any money".
In May 2016, after public records had been exhausted, Mr Simpson brought in Mr Steele to gather "human intelligence" about Mr Trump's "opaque" business activities in Russia.
"The basis for the request was [Mr Trump] had made a number of trips to Russia and talked about doing a number of business deals but never did one, and that struck me as a little bit odd and calling for an explanation," Mr Simpson said.
The elevation of Paul Manafort as Mr Trump's campaign manager was also a red flag, given his "long history of dealings with Russian oligarchs".
What they eventually found surprised even them.
"The purpose of this was to see if we could learn more, generally speaking, about [Mr Trump's] business dealings in Russia," Mr Simpson said.
"What came back was something very different and obviously more alarming … which outlined a political conspiracy and a much broader set of issues than the ones that we basically went looking for."
He added later: "My expectation was of something a lot less interesting than this, more along the lines of a typical corruption investigation.
"The thing that people forget about what was going on in June of 2016 was that no one was really focused on this question of whether Donald Trump had a relationship with the Kremlin.
"So, when Chris started asking around in Moscow about this, the information was sitting there. It wasn't a giant secret. People were talking about it freely."
Mr Steele was so concerned about what he found that he met with the FBI twice, first in July 2016 and again in September.
"Chris said he was very concerned about whether this represented a national security threat and … he thought we were obligated to tell someone in our government about this information," Mr Simpson said.
"He thought from his perspective there was an issue — a security issue — about whether a presidential candidate was being blackmailed."
While the "golden shower" allegations were not explicitly discussed in the testimony, Mr Simpson said it was common for Russians to gather "kompromat" — or "compromising material" — about foreign leaders.
"It's well known in intelligence circles that the Russians have cameras in all the luxury hotel rooms … so the problem of kompromat and kompromating is just endemic to east-west intelligence work," he said.
Mr Simpson said Mr Steele's research fit with information the FBI had gained from within the Trump camp.
"My understanding was that [the FBI] believed … Chris's information might be credible because they had other intelligence that indicated the same thing and one of those pieces of intelligence was a human source from inside the Trump Organization," Mr Simpson said.
He declined to say who the sources of the information were because "people who get in the way of the Russians tend to get hurt".
White House spokeswoman Sarah Huckabee Sanders has dismissed the dossier as "fake news", but Mr Simpson's testimony proves investigators are taking it seriously.
Mr Simpson shared the dossier with multiple media outlets, most of whom declined to publish it because they could not verify its contents. Buzzfeed eventually published all the documents in early 2017, while noting that they contained errors.
When the dossier was published, Mr Trump called it a "political witch hunt".
FAKE NEWS - A TOTAL POLITICAL WITCH HUNT!— Donald J. Trump (@realDonaldTrump) January 11, 2017
In his testimony, Mr Simpson stood by the research and Mr Steele.
"It's political rhetoric to call the dossier phony. The memos are field reports of real interviews that Chris's network conducted and there's nothing phony about it. We can argue about what's prudent and what's not, but it's not a fabrication," he said.
Mr Simpson admits in his testimony that he was opposed to Mr Trump's presidency, but argued that did not influence his work.
"I think it's safe to say that at some point probably early in 2016 I had reached a conclusion about Donald Trump as a businessman and his character and I was opposed to Donald Trump. I'm not going to pretend that that wouldn't have entered into my thinking. [But] I was a journalist my whole life. So we were trained not to take sides and practised in not taking sides," he said.
Mr Simpson's assertion that the research had no real goal in mind challenges the Republican argument that the dossier was a political document designed to undermine the President.
"There was no objective here, politically," Mr Simpson said.
While Mr Trump has painted Mr Steele as a "failed spy", Mr Simpson vouched for his credibility, saying he was an "extremely well-regarded investigator [and] researcher".
"Chris was, a person who delivered quality work in very appropriate ways … he's basically a Boy Scout," he said
"[He] has a sterling reputation as a person who doesn't exaggerate, doesn't make things up, doesn't sell baloney."
Mr Simpson acknowledged there was a danger of Mr Steele being fed "disinformation" but said the former spy was experienced enough to know how to "spot it".
It is important to note that Mr Simpson believes the dossier is "credible" but not necessarily 100 per cent "accurate".
"Chris deals in a very different kind of information, which is human intelligence, human information. So by its very nature the question of whether something is accurate isn't really asked," Mr Simpson said.
"The question that is asked generally is whether it's credible … you're trying to figure out who's telling the truth.
"You decide whether the person is credible, right, whether they know what they're talking about, whether there's other reasons to believe what they're saying, whether anything they've said factually matches up with something in the public record."
Mr Simpson declined to reveal to the committee who paid for the opposition research on Mr Trump and would only say that they were "US-based clients".
The New York Times reported that the research was initially funded by conservative website The Washington Free Beacon, but it was discontinued when Mr Trump emerged as the Republican frontrunner. About April 2016, Hillary Clinton's campaign and the Democratic National Committee paid Fusion GPS to continue the investigation.