path: root/2021/captions/emacsconf-2021-pattern--emacs-as-design-pattern-learning--greta-goetz--main.vtt

WEBVTT

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Welcome to this EmacsConf 2021 talk

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on Emacs as Design Pattern Learning.

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I'm Greta Goetz, and this talk 

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is for people who are interested 

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in thinking about Emacs 

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as a tool that's sophisticated enough

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not only to cope with activities and tasks,

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but also sophisticated enough 

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to cater to a complex assemblage

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of [not just] tasks and activities, 

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but also people, outcomes,

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as well as tools. 

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This is a definition of epistemic fluency

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from a work by Markauskaite and Goodyear

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that is relevant to us

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if we're interested in 

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learning how to learn [and] 

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how to continuously iterate knowledge 

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to fit changing complex specific contexts.

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Some software oversimplifies. 

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Emacs both helps users

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implement design pattern learning

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that can cope with complexity,

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and it models complex design pattern learning.

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So, what do we mean by design patterns?

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The term comes from design theorist and

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architect Christopher Alexander,

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whose work influenced

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a broad variety of disciplines. 

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I'll be drawing on a work in programming

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by Richard Gabriel, and in pedagogy,

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by Peter Goodyear.

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What are design patterns?

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They are patterns of micro solutions

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combining method and artifact,

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and macro solutions 

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of these micro patterns

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when viewed together.

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This approach allows for the

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specialization, customization,

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extension, and reuse of patterns.

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This is useful if we're seeking to

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deal with complexity. It helps extend

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the assemblage of learning components 

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that we have, without having to build

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from scratch.

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Another important feature 

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of design patterns 

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and their relevance to Emacs

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is the human-centeredness.

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Christopher Alexander critiqued

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the mechanical 

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and championed the human place.

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Emacs, too, champions the human place.

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So why Emacs and design learning?

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One reason is indeed this extensibility

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through Emacs, which allows a person

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to extend their learning and use of Emacs

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as far as they wish to take it.

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This is thanks to its free software core,

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and this permits what we call 

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in networked learning 

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'e-quality' [cf. Beaty et al.],

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which is to say,

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the opportunity to co-create knowledge.

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So if one wishes to extend 

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their learning trajectory with Emacs

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such that they're able to

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write packages for Emacs,

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if these packages become part of the core,

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they're really co-creating knowledge

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within the community 

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and extending the capabilities of Emacs.

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Emacs can also be considered 

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in terms of design pattern learning,

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because it can be used 

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for different purposes.

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This is true even at the very basic level

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of Emacs functionalities,

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which is a point 

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that should really be stressed.

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So even newcomers coming to Emacs

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who don't know programming

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can do a very broad variety 

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of different things with their Emacs,

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using these basic functionalities:

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for example, simply by customizing

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the language variable 

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in the initialization file. 

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This, thanks to the powerful Emacs Lisp

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interpreter, makes it possible for one 

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to do a wide variety of different things

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within Emacs: from making graphs 

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to exporting in LaTeX.

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And also part of the Emacs basic

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functionalities are 

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how we can cycle through

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different tasks and texts very easily

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through buffer cycling, 

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or how within Org we can use tree outlines 

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that can hierarchize the material

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that we're working with 

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and even change a headline

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into a to-do. So we see this extensibility,

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this flexibility. Also, within Org,

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we can see how by writing 

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just a few lines of code 

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such as through header arguments 

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or code blocks, we can change the way

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in which a file, 

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or part of a file, is executed.

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An illustration of what this means 

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to the beginner would be how easy it is

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to export a LaTeX file,

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so one doesn't even need to know

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all of LaTeX to be able to implement

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parts of LaTeX within Org. So this

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variety of different purposes, then,

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can be experienced by the beginner.

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Emacs is also an example 

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of design pattern learning

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because it is a design pattern 

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of learning itself.

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Here we're thinking about design patterns

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as a visual representation.

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We can think of how systems of systems,

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which Emacs is an example of,

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stem from a successful center,

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and 'this center is surrounded 

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by a boundary which is itself

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made up of centers' [Gabriel].

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So, where we have Emacs at the center,

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we also have packages such as Magit.

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Magit can be viewed as a center 

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unto itself. However, this center

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only exists thanks to the center

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of the center, which is Emacs.

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And thus we speak of Emacs

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as being a successful design pattern

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implementation [cf. Gabriel]. 

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And why do we care about

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design pattern approaches? Here, well,

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what I'm trying to say is that

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this is useful to the person 

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who is interested in being able to

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more efficiently cope with 

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complex and specific situations,

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and this design pattern allows for this

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because of its extensibility,

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because we can find these specializations

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or customizations that are able to reach

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these changing contexts [that we seek to interact with].

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This can be compared with 

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other software applications 

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that are prefabricated 

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so they already decide

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what it is a person is going to do 

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when they use them. 

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This also means that what they're doing

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within these applications 

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can get stranded there, 

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that it's harder to integrate 

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their knowledge or their texts 

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or their activities

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with each other. 

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A lot of software also makes assumptions

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on who their users are. We know that 

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we speak in user experience design

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of the 'customer journey' or of 'personas',

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and very often, then,

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the customer journey is pre-designed.

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But within Emacs, we can be 

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our own persona.

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Practical use of Emacs

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can also make non-programmers

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into programmers. 

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So this is to say that 

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as we are using Emacs,

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we can continue to develop

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as far as we wish.

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Therefore we are not only users

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within Emacs, but we are also

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creative persons and producers. 

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So here I am citing work by ivan Illich. 

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We can further contribute 

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to the evolution of the rules of Emacs.

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To draw on Bernard Stiegler,

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if I may also make an analogy,

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within our inits, we contribute to 

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the evolution of the rules 

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according to which our Emacs works for us.

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But again, if we're extending 

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our learning trajectory, 

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and if we write a package, 

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and the package becomes part of the core,

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we do indeed contribute to the evolution 

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of the rules of Emacs.

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But because it stems 

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from our personal use

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and our personal customizations,

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we can think of it as being 

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a personal toolkit [cf. Stallman].

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So this design pattern iteration approach

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to Emacs is the very reason 

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why it is that we can customize it

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to our own liking, 

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and using Emacs to extend our freedom

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then helps us to develop heuristics. 

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It helps us develop our decision-making,

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our problem-solving 

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and responsibility for what it is

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that we're doing,

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and these skill sets 

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are extensible beyond Emacs.

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These can be considered as life skills

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that have relevance beyond. 

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This is a very good example

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of why it is that being exposed

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to complex assemblages 

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matter to us as human beings. 

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It's good training ground for life.

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But it's also important 

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for a very basic pedagogical point.

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So now I'm going to draw on work

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by Hélène Trocmé-Fabre,

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who explains that 

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reduced and poor contextualizations

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flatten communication.

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So, for example, 

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within the field of software,

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if we are using an application

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that only asks us to swipe left or right,

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this deprives us of our ability 

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to respond in a more sophisticated way.

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By contrast, by being exposed 

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to a rich contextualization within Emacs,

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we are learning to contextualize,

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which Trocmé-Fabre says is the first step

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in learning how to learn. 

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So we can understand 

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just how important it is 

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to be exposed to complexity. 

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It's not just a mere 

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intellectual exercise,

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but it is indeed how it is

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that we begin to learn.

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If this sounds too abstract,

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maybe we can step back for a moment

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and think about visualizing Emacs

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as a mental map. So here, too, 

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I'm going to draw on Trocmé-Fabre,

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and she is building her ideas 

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on those of Tony Buzan,

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who was the popularizer of the mind map.

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So mind maps begin with a core,

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which with Emacs is the Emacs core,

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which now includes Org.

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They extend outwards from the core

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through relational codes.

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And then through keywords and cycling,

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mind maps function to bring out

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further ideas, and this may be

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the experience you've already had

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with your Emacs. Then finally, 

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these mind maps extend outwards

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at the periphery.

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In thinking about how this applies to Emacs,

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we can think about how yes, indeed,

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we all share the same core,

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but then we extend this core outwards

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into our personal configurations.

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So this is the social moment,

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but this social moment 

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is integral to Emacs

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because Emacs fully achieves its meaning

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when it is being applied, extended,

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and customized in this way. 

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Further, these social branches 

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are relevant to the continuation 

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of learning how to learn how to use Emacs.

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So for example, we may have 

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our first configuration file, 

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and then we might want to compare it

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with other people's configuration files,

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not only to see what code they're using,

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but also to see how it is that they are 

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implementing certain functionalities

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within their workflow.

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So along these lines, then, 

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descriptive configuration files 

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are extremely helpful.

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This map, then, of Emacs 

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can be considered as a

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frontierless heuristic schema,

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borrowing from Trocmé-Fabre. 

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Frontierless, because we can extend

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our use of Emacs as far as we want.

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Heuristic, again, because we're using it

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to solve problems, etc.

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This is a free system that extends

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following our own 'paths of desire', 

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if I can use that phrase from design. 

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So it's following our own 'paths of desire',

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but yet it is a shared tool, 

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so this is an idea of the convivial tool

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to draw on Ivan Illich.

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Emacs is itself 

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a design pattern framework, 

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so we can visualize this 

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through the mind map,

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but we can also go back to thinking about

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how Christopher Alexander's work

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inspired Richard Gabriel 

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to think about systems of systems 

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within software. And he,

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drawing on Alexander, 

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says, well, there is such a thing

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as a "being" of successful software,

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if it succeeds in being 

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a center of centers,

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as we saw before.

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So in Emacs, then, we have a system

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that's made up of other systems

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of 'communicating components

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that work together 

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to provide a comprehensive set

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of capabilities that can be customized,

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specialized, and extended 

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to provide more 

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or slightly different capabilities' [Gabriel]. 

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So if we're not finding what we need

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within the core, we can look for packages 

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that allow us to extend in a certain way,

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or we write our own,

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or we begin to write in Emacs Lisp.

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And speaking of personal customizations,

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Emacs can be considered as an extension

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of the as yet unfulfilled promise of

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general computing.

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In the 1980s, Michael Crichton wrote

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that it's easy to use computers, which is

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fortunate because everyone's going to

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have to learn.

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It's not easy to use computers wisely,

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which is unfortunate because

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everyone's going to have to learn.

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Emacs is wise computing 

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because everyone's Emacs is their own.

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We see that it is an exercise

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in heuristics, but while it is complex,

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at on some level, we want to remember

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that it can be used easily by anybody,

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as often or as seldom as they want,

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for the purpose that they are choosing,

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and shaped according to their own taste.

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So again I'm drawing on Ivan Illich here.

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Emacs then champions the human place

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and is a support in our learning 

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how to learn. 

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So now I want to think about

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being inspired by the Emacs design pattern

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and comparing what I think 

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I've learned about how Emacs works

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with some research that has been done

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by Philip Guo and his colleagues

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about how technology is being used 

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in certain online teaching contexts.

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Researchers continue to note 

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how the modes of delivery of content

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continue to change in terms of

13:56.880 --> 13:58.240
what is considered effective 

13:58.240 --> 13:59.600
and what is not. 

13:59.600 --> 14:02.000
The talking head was considered effective,

14:02.000 --> 14:05.360
for example. Lectures needed to be

14:05.360 --> 14:07.760
broken down into shorter segments.

14:07.760 --> 14:11.360
But I would say that by using Emacs

14:11.360 --> 14:14.320
and by working within the Emacs ecosystem,

14:14.320 --> 14:16.519
one is already used to 

14:16.519 --> 14:18.959
're-presenting' one's knowledge 

14:18.959 --> 14:20.800
in a variety of different ways.

14:20.800 --> 14:22.320
So if we are called tomorrow

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to deliver in a different way,

14:24.240 --> 14:26.240
we're already used to

14:26.240 --> 14:28.399
thinking about this within Emacs.

14:28.399 --> 14:30.639
So, for example, 

14:30.639 --> 14:32.399
merely by changing a header argument,

14:32.399 --> 14:34.880
one can change the way in which 

14:34.880 --> 14:36.480
text in a file is executed, 

14:36.480 --> 14:39.600
so we see then this easy iteration

14:39.600 --> 14:42.160
within Emacs. We can also think about

14:42.160 --> 14:45.760
how Emacs can be considered in terms of

14:45.760 --> 14:49.839
a help for developing rhetorical 'topoi',

14:49.839 --> 14:52.240
'topoi' being places where we find things,

14:52.240 --> 14:54.480
places where we find ideas,

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because we can circulate

14:56.320 --> 14:58.959
among the different tasks and texts

14:58.959 --> 14:59.920
that we are working on 

14:59.920 --> 15:01.920
within Emacs seamlessly.

15:01.920 --> 15:04.000
This increases the likelihood 

15:04.000 --> 15:07.519
that we can gain inspiration 

15:07.519 --> 15:11.440
from the collage of different ideas 

15:11.440 --> 15:14.079
that bring out new ideas.

15:14.079 --> 15:14.959
At least this is how 

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I've experienced Emacs,

15:16.160 --> 15:19.279
if I may add that anecdotal observation.

15:19.279 --> 15:22.480
And speaking of bringing out ideas,

15:22.480 --> 15:26.079
we see how changing Emacs functionalities

15:26.079 --> 15:27.680
can help us bring out ideas

15:27.680 --> 15:30.079
for example, through how we can 

15:30.079 --> 15:32.000
use PlantUML easier today

15:32.000 --> 15:35.519
than ever before, so we can now include

15:35.519 --> 15:38.880
mental maps within our Emacs files

15:38.880 --> 15:40.800
if we want to, but also 

15:40.800 --> 15:45.120
if we're thinking about Emacs helping us

15:45.120 --> 15:47.600
both remember the material 

15:47.600 --> 15:48.719
that we're working with 

15:48.719 --> 15:50.000
and 're-present' it,

15:50.000 --> 15:51.040
we can think of it 

15:51.040 --> 15:53.120
in terms of its archival functions,

15:53.120 --> 15:54.880
So we can see an example of this 

15:54.880 --> 15:57.040
in Sacha Chua's init, 

15:57.040 --> 15:59.120
where she is using Emacs 

15:59.120 --> 16:02.399
to manage her recent sketches.

16:02.399 --> 16:03.839
This would be really useful 

16:03.839 --> 16:06.000
for implementation

16:06.000 --> 16:08.160
in terms of what the researchers 

16:08.160 --> 16:10.480
(Philip Guo and his colleagues) discovered 

16:10.480 --> 16:12.656
with regards to how today 

16:12.656 --> 16:14.880
Khan-style slides are considered

16:14.880 --> 16:17.920
more effective than traditional slides,

16:17.920 --> 16:20.160
because if one is able to integrate

16:20.160 --> 16:21.519
the other kinds of sketches

16:21.519 --> 16:23.680
that one has been doing within Emacs -

16:23.680 --> 16:25.999
and therefore have them at hand 

16:25.999 --> 16:27.999
more easily, it would be easier to

16:27.999 --> 16:30.800
're-present' this material as needed 

16:30.800 --> 16:33.600
in the ever-changing context of the classroom. 

16:33.600 --> 16:35.519
We can see from this example 

16:35.519 --> 16:38.320
of Sacha Chua's init that we learn

16:38.320 --> 16:39.999
by following the traces 

16:39.999 --> 16:41.998
left by others in the community.

16:41.999 --> 16:43.279
So we were saying then that 

16:43.279 --> 16:45.040
Emacs extends outwards 

16:45.040 --> 16:46.479
through these social branches,

16:46.479 --> 16:48.560
and indeed we can speak 

16:48.560 --> 16:50.640
of the grammar of interaction, 

16:50.640 --> 16:52.320
that we benefit from by being

16:52.320 --> 16:54.720
a member of the Emacs community.

16:54.720 --> 16:56.960
And this wonderful phrase comes to us

16:56.960 --> 16:58.880
from a book that was co-edited 

16:58.880 --> 17:01.736
by our very own former Org father, 

17:01.736 --> 17:03.680
Bastien Guerry, in an interview 

17:03.680 --> 17:05.359
that he led with Nicolas Gaume [Andler & Guerry].

17:05.359 --> 17:07.040
Nicolas Gaume was explaining 

17:07.040 --> 17:10.640
how in video games, we see our character 

17:10.640 --> 17:12.160
and compare our character 

17:12.160 --> 17:14.160
to other characters,

17:14.160 --> 17:16.080
and we watch how other characters 

17:16.080 --> 17:17.040
make decisions, 

17:17.040 --> 17:19.040
and the outcomes of these decisions, 

17:19.040 --> 17:21.440
and their trajectories in the game,

17:21.440 --> 17:23.119
and then we compare where we are

17:23.119 --> 17:24.720
with respect to this,

17:24.720 --> 17:27.119
and by having this comparison,

17:27.119 --> 17:29.840
it helps us chart out our own path. 

17:29.840 --> 17:31.280
So we can experience 

17:31.280 --> 17:32.800
this grammar of interaction

17:32.800 --> 17:35.200
within Emacs every time we compare

17:35.200 --> 17:38.720
our config with that of others.

17:38.720 --> 17:41.760
Emacs further champions the social element

17:41.760 --> 17:43.920
through co-individuation, which is 

17:43.920 --> 17:46.880
a term coined by Bernard Stiegler.

17:46.880 --> 17:48.720
This means the meaning that is known 

17:48.720 --> 17:50.960
and shared by other individuals.

17:50.960 --> 17:52.560
What is it that we know and share

17:52.560 --> 17:54.560
within Emacs? It is how to 

17:54.560 --> 17:55.600
improve our lives 

17:55.600 --> 17:57.280
through customizing Emacs 

17:57.280 --> 18:00.479
in specific ways. So if one person

18:00.479 --> 18:03.040
reaches the apotheosis

18:03.040 --> 18:04.239
of individuation,

18:04.239 --> 18:05.920
and they're living the life 

18:05.920 --> 18:07.760
they dreamed of

18:07.760 --> 18:08.960
through their Emacs use,

18:08.960 --> 18:10.720
they can share this information 

18:10.720 --> 18:11.680
with somebody else

18:11.680 --> 18:14.320
who too can come to realize themselves

18:14.320 --> 18:15.920
in this way.

18:15.920 --> 18:17.280
Without the social milieu,

18:17.280 --> 18:18.880
without this attention 

18:18.880 --> 18:21.040
to the human element,

18:21.040 --> 18:23.600
the technical milieu inevitably becomes

18:23.600 --> 18:24.414
a negative externality 

18:24.414 --> 18:25.760
[which is a philosophical problem].

18:25.760 --> 18:27.840
Here I'm drawing on Bernard Stiegler.

18:27.840 --> 18:29.680
What does this mean? This means 

18:29.680 --> 18:32.400
where knowledge becomes automaticized, 

18:32.400 --> 18:33.760
it becomes a closed 

18:33.760 --> 18:36.560
and self-referential system.

18:36.560 --> 18:39.520
Because it's self-referential and closed,

18:39.520 --> 18:41.999
there is no need for any human input,

18:41.999 --> 18:43.600
so the human within this system

18:43.600 --> 18:46.080
turns into a servant.

18:46.080 --> 18:50.800
By contrast, by using human-centered Emacs,

18:50.800 --> 18:53.520
we are able to take care of our neighbors.

18:53.520 --> 18:55.840
We can write extensions for them. 

18:55.840 --> 18:58.560
We can help each other on the forums.

18:58.560 --> 19:00.800
We can even teach just one more person

19:00.800 --> 19:02.640
how to use Emacs.

19:02.640 --> 19:04.880
And this idea comes from Ivan Illich 

19:04.880 --> 19:06.800
who extends it to say

19:06.800 --> 19:08.880
that by taking care of our neighbors 

19:08.880 --> 19:09.680
in this way,

19:09.680 --> 19:11.840
this enables us to excel

19:11.840 --> 19:13.999
at using the best available tools. 

19:13.999 --> 19:16.239
The tool here being Emacs.

19:16.239 --> 19:19.200
The community aspect of Emacs

19:19.200 --> 19:20.320
can also be seen 

19:20.320 --> 19:22.720
in how the core of Emacs itself

19:22.720 --> 19:25.040
is evolving. So just like we are

19:25.040 --> 19:27.119
configuring and programming Emacs

19:27.119 --> 19:28.720
while we are using it, 

19:28.720 --> 19:32.239
Emacs, too, continues to develop 

19:32.239 --> 19:34.560
as the core expands.

19:34.560 --> 19:36.880
So in this, too, we see how Emacs

19:36.880 --> 19:39.680
is a model of design pattern learning

19:39.680 --> 19:42.320
that we can be inspired from,

19:42.320 --> 19:44.960
and the fact that people 

19:44.960 --> 19:46.320
from the Emacs community 

19:46.320 --> 19:49.280
are able to contribute to the core

19:49.280 --> 19:52.720
brings emphasis to the community role

19:52.720 --> 19:53.999
in this design pattern. 

19:53.999 --> 19:55.440
So at the beginning, we were saying

19:55.440 --> 19:56.239
we're interested 

19:56.239 --> 19:57.680
in the complex assemblage, 

19:57.680 --> 19:59.520
not just of activities and tools,

19:59.520 --> 20:00.960
but also of people. 

20:00.960 --> 20:03.119
So here we are talking about 

20:03.119 --> 20:04.720
an 'Emacs community'. 

20:04.720 --> 20:06.880
This is also thanks to 

20:06.880 --> 20:08.560
the selfless work of people 

20:08.560 --> 20:11.999
like Sacha Chua, or blog rings

20:11.999 --> 20:13.760
such as Planet Emacs Life

20:13.760 --> 20:14.960
that bring us together 

20:14.960 --> 20:16.880
so that we truly can say 

20:16.880 --> 20:18.479
that there is a community.

20:18.479 --> 20:20.080
This conference is an example of this:

20:20.080 --> 20:23.440
and thank you to the conference organizers.

20:23.440 --> 20:24.880
But this community, 

20:24.880 --> 20:28.640
because of the free core,

20:28.640 --> 20:30.160
allows for there to be 

20:30.160 --> 20:31.119
different viewpoints 

20:31.119 --> 20:32.320
within the community. 

20:32.320 --> 20:33.440
One thing that I've noticed 

20:33.440 --> 20:34.880
about the Emacs community

20:34.880 --> 20:36.320
is that there are sometimes even

20:36.320 --> 20:38.880
competing views within the community. 

20:38.880 --> 20:40.160
This can be considered 

20:40.160 --> 20:42.239
proof of concept of systems thinker 

20:42.239 --> 20:44.479
and philosopher Edgar Morin's idea

20:44.479 --> 20:46.720
of a 'cognitive democracy', 

20:46.720 --> 20:48.160
which is to say, 

20:48.160 --> 20:50.880
a community that is nourished

20:50.880 --> 20:52.320
by antagonisms 

20:52.320 --> 20:55.840
while also regulating them.

20:55.840 --> 20:57.280
The "being" of this 

20:57.280 --> 20:58.560
very special community,

20:58.560 --> 21:01.119
then, very importantly, 

21:01.119 --> 21:03.920
stems from how at the center,

21:03.920 --> 21:05.999
we have free software 

21:05.999 --> 21:08.720
that allows for this range of difference

21:08.720 --> 21:11.440
and range of extensibility to exist 

21:11.440 --> 21:13.599
even within the community.

21:13.599 --> 21:16.880
So, by way of a conclusion,

21:16.880 --> 21:18.080
we can think of Emacs

21:18.080 --> 21:21.359
as the center of centers that expands,

21:21.359 --> 21:24.160
that is relational and free.

21:24.160 --> 21:27.280
Only in some systems, we should add,

21:27.280 --> 21:28.720
does this "being" emerge. 

21:28.720 --> 21:31.040
So going back to Richard Gabriel,

21:31.040 --> 21:32.960
just to champion Emacs one more time

21:32.960 --> 21:34.400
before we say goodbye:

21:34.400 --> 21:35.599
only in some systems, 

21:35.599 --> 21:36.640
some software systems, 

21:36.640 --> 21:38.960
does a system succeed 

21:38.960 --> 21:40.080
in becoming the center 

21:40.080 --> 21:41.680
of all of the other centers

21:41.680 --> 21:43.920
and become a framework 

21:43.920 --> 21:45.520
that can be used and reused,

21:45.520 --> 21:47.840
which gives systems and objects 

21:47.840 --> 21:48.720
their spirit. 

21:48.720 --> 21:51.520
So Emacs is being used and reused 

21:51.520 --> 21:53.599
through these packages, 

21:53.599 --> 21:55.119
and it gives to them their spirit. 

21:55.119 --> 21:56.320
The spirit, I would argue, 

21:56.320 --> 21:59.040
is in part this extensibility,

21:59.040 --> 22:01.520
and sometimes even difference.

22:01.520 --> 22:03.120
Emacs values the value [cf. Stiegler] 

22:03.120 --> 22:04.240
of the freedom to create,

22:04.240 --> 22:05.680
use, and share [cf. Illich],

22:05.680 --> 22:06.960
so we can be inspired 

22:06.960 --> 22:09.119
by this design pattern.

22:09.119 --> 22:11.359
It is... It rallies 

22:11.359 --> 22:14.320
an autonomous designer mindset

22:14.320 --> 22:16.800
and encourages and supports us 

22:16.800 --> 22:18.400
on our path towards 

22:18.400 --> 22:20.960
design pattern iteration.

22:20.960 --> 22:23.359
It is not a 'flattened' contextualization.

22:23.359 --> 22:25.359
It permits ongoing learning,

22:25.359 --> 22:27.040
reassembling contexts,

22:27.040 --> 22:29.520
and an adaptable design pattern

22:29.520 --> 22:31.520
extensibility.

22:31.520 --> 22:33.200
Ultimately, it helps us create

22:33.200 --> 22:35.520
circumstances where learning is coherent

22:35.520 --> 22:37.920
with what is valued in the rest of life:

22:37.920 --> 22:41.520
pleasure, growth, and transformation.

22:41.520 --> 22:43.200
So thank you, on that note, 

22:43.200 --> 22:45.280
to all of the developers, maintainers,

22:45.280 --> 22:47.119
contributors, and community

22:47.119 --> 22:48.560
for championing our freedom 

22:48.560 --> 22:51.760
to co-individuate complex design patterns

22:51.760 --> 22:54.320
the way we want to, so we, too,

22:54.320 --> 22:57.359
can leave original traces, if we want to.

22:57.359 --> 23:00.003
Thank you very much.

23:00.003 --> 23:00.920
[captions by sachac]