https://x.com/RealDonKeith/status/2012537106443145506
That cat gifting a mouse to the other cat
Claude Cowork is vulnerable to file exfiltration attacks via indirect prompt injection as a result of known-but-unresolved isolation flaws in Claude's code execution environment. //
Anthropic shipped Claude Cowork as an "agentic" research preview, complete with a warning label that quietly punts core security risks onto users. The problem is that Cowork inherits a known, previously disclosed isolation flaw in Claude's code execution environment—one that was acknowledged and left unfixed. The result: indirect prompt injection can coerce Cowork into exfiltrating local files, without user approval, by abusing trusted access to Anthropic's own API.
The attack chain is depressingly straightforward. A user connects Cowork to a local folder, uploads a seemingly benign document (or "Skill") containing a concealed prompt injection, and asks Cowork to analyze their files. The injected instructions tell Claude to run a curl command that uploads the largest available file to an attacker-controlled Anthropic account, using an API key embedded in the hidden text. Network egress is "restricted," except for Anthropic's API—which conveniently flies under the allowlist radar and completes the data theft.
Once uploaded, the attacker can chat with the victim's documents, including financial records and PII. This works not just on lightweight models, but also on more "resilient" ones like Opus 4.5. Layer in Cowork's broader mandate—browser control, MCP servers, desktop automation—and the blast radius only grows. Telling non-technical users to watch for "suspicious actions" while encouraging full desktop access isn't risk management; it's abdication.
Pitcairn Island in the South Pacific is trying to boost its dwindling population with a free land and housing offer to anyone looking to ditch city life for white-sand beaches, crystal-blue waters, killer sunsets and year-round sunshine.
But only true swashbucklers need apply — surviving on the volcanic, 2-mile-by-1-mile rock takes a person with big breeches.
You can only get to the tiny British territory by boat. Travelers must first fly to Tahiti, then to Mangareva (Gambler Islands). From there, it’s a 30-hour sail on the MV Silver Supporter, the island’s supply freighter.
The homes are ramshackle, overgrown with vegetation and door-free, according to Brandon Presser, who visited the island in 2022 to write a book called, “The Far Land: 200 Years of Murder, Mania and Mutiny in the South Pacific.” //
Residents — roughly 50 of them, and mostly elderly — consist of two feuding families and are clannish. They subsist on home-grown fruits and vegetables along with cans of food delivered by the freighter four times a year. They avoid visitors. //
Nearly 240 years later, fewer than 50 descendants of the original mutineers remain, and they need some new — and much younger — souls to join them.
A 2014 report showed a grand total of seven people between the ages of 18 and 40 living on the island. It is projected that by 2045, only three working-age residents will remain.
Applicants must prove they can support themselves and have sufficient funds to pay contractors to build a home on their land — about $90,000 — and they must have medical evacuation insurance.
he New York Post is counting down to America’s 250th birthday with a look back at the nation’s — and the paper’s — history. We’re revisiting 250 notable covers and articles from our archives, starting with the very first paper Alexander Hamilton published on Nov. 16, 1801, when it was known as the New-York Evening Post.
Re: for all those who say "it shouldn't be this difficult". apparently it is.
A previous vehicle I owned would tell me to take the turn for "Go Dall Ming". (Godalming ["goddlming"])
Of course, English pronunciation of names is often obtuse (apocryphally, to confuse foreign spies into giving themselves away), for example:
-
Mainwaring ("mannering")
-
Cholmondeley ("chumley")
-
Featheringstonehaugh ("fanshaw")
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Mousehole ("mowzle" [ow as in cow, not as in tow])
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Worcester ("wooster")
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Towcester ("toaster")
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Leicester ("lester" [not lie-cester])
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Loughborough ("luffburraw" [roughly])
among many others.
Re: for all those who say "it shouldn't be this difficult". apparently it is.
Having grown up in East Anglia with regular family holidays on the coast, the journey often passed by such fantastic places as:
Happisburgh ("Hayesborough")
Postwick ("Pozzick")
and Wymondham ("Windam").
My better half has english as a second language, but is very much fluent. As far as they're concerned, brits seem to just make up the words and how they're said as we go along. Probably not untrue.
Also further away is Bicester ("Bisster").
Of course, there's the somewhat old joke about the american tourist calling Loughborough "Loogabarooga"
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How the Bible’s Supernatural Story Was Bent to Fit Culture—and Why Recovering It Matters
One of the quiet tragedies of church history is not that Christians rejected the Bible, but that—at a critical moment—they reinterpreted it to survive cultural pressure. Instead of allowing Scripture to challenge the assumptions of the age, parts of the Church chose to soften the Bible’s worldview so it would sound reasonable to the world it was trying to convert. Over time, that accommodation didn’t just adjust emphasis; it changed how entire passages were understood.
Genesis 6 sits at the center of that story. //
By the time of Augustine of Hippo, Christianity had moved from persecuted minority to imperial religion. The Church was now expected to sound respectable to educated Greco-Roman elites. Pagan philosophers mocked stories of divine beings mating with humans as primitive mythology. Christianity, eager to be seen as intellectually serious, felt pressure to respond.
Augustine did not ask, “How would ancient Israelites have understood this?”
He asked, “How can Christianity defend itself in this culture?”
Influenced by Neoplatonism, Augustine assumed that angels were purely spiritual and therefore incapable of physical interaction. That assumption came from philosophy, not from the Hebrew Bible. Rather than adjust his philosophy to fit Scripture, Augustine adjusted Scripture to fit philosophy. The result was the Sethite interpretation—a reading that removed supernatural rebellion, removed imprisoned angels, and removed cosmic consequences. //
Instead of submitting to Scripture and allowing it to reshape assumptions about reality, the Church reshaped Scripture so it would align with dominant intellectual norms. Over time, believers forgot that this was ever a choice. Tradition hardened into “what the Bible says,” even when it conflicted with what the Bible actually meant. //
Missler approached Scripture as a unified system. He argued that Genesis 6 was not an oddity, but a strategic moment in a cosmic war—one that echoes forward into Daniel, the Gospels, and Revelation. His warning was simple but unsettling: if the Bible opens with supernatural rebellion, it should not surprise us when it closes the same way. Missler’s work forced Christians to grapple with the scope of the biblical story. //
If the Bible is only about human morality, then Jesus is only a moral solution.
But if the Bible is about cosmic rebellion and restoration, then Jesus is far more than a teacher or example—He is the rightful ruler reclaiming a world that was stolen.
The loss of this story didn’t make Christianity stronger.
It made it smaller.
Recovering it does not mean chasing speculation or abandoning doctrine. It means having the humility to admit that, at one point in history, the Church chose cultural survival over biblical honesty—and that decision still shapes what many believers are taught today.
The Bible was not written to sound reasonable to every age.
It was written to tell the truth about reality.
And that reality, from Genesis to Revelation, is far more supernatural—and far more meaningful—than most Sunday School lessons ever dared to admit.
His dad was murdered. Just outside Tulsa. You probably never heard about it. //
Paul Aurandt grew up. At age 22 he got married. Shortly thereafter, America entered the War. He enlisted in the Army Air Corps.
After military service, he would move to Chicago. There, he would land a job at WENR, reading the news. The experience of growing up without a dad would imbue him with empathy such as had never before been seen in his line of work.
He would change his name. This new on-air name would become a household name, garnering an audience of 24 million daily listeners. Each listener, tuning in to hear him say what he said after each five-minute broadcast.
And now you know the rest of the story.
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Setting up and securing Roundcube and going forward into a self-hosted future.
We load up OpenDKIM, SpamAssassin, ClamAV, and get Sieve filtering operational.
Gmail? Apple? The cloud? Forget ’em all—in this series, we take your e-mail back.
Our self-hosting e-mail series continues as we get our ducks—and doves—in a row.
Octavus Ars Scholae Palatinae
20y
1,213
The root problem is copyright terms are much too long, they should be closer to 20 years. The purpose of copyright is to encourage new art but terms today are so long they do they exact opposite effect. There has never been any artist who created a piece of work because copyright terms are life + 70 years but that artist wouldn't have created the work if copyright was 30 years.
- Extending Copyright and the Constitution: 'Have I Stayed Too Long?
- A Reconsideration of Copyright's Term (PDF)
- The true impact of shorter and longer copyright durations: from authors’ earnings to cultural creativity and diversity (PDF)
By exploring the true impact of different copyright
durations, this paper scrutinizes why a longer duration does not improve the author’s earnings, and in fact, impedes cultural creativity and diversity
“…while cleaning up the construction mess, out of the corner of my eye there lied a small blue envelope that had most [likely] been dropped into the wall as the house was being built almost 100 years prior! It was a letter sent from a sister in Bantry, Ireland, to a man named Con Shea here in Casper, Wyoming.”
“It was a letter thanking Mr. Shea for a present he had sent to his family back home in Ireland,” Smith told the Daily Mail. “There was also some catching up and keeping him abreast of the goings on back there in Ireland.”
Smith did some research to learn more about the man who built the home, who “…had immigrated to the US, and had become a very successful sheep herder here in Wyoming,” Smith explained to the outlet.
these days, most film studios outside the faith-based sector don't bother to tell them at all.
That is what makes the upcoming film Moses the Black such an interesting event, along with its unique narrative framing. Saint Moses of Ethiopia served as a monk and abbot in the fourth century, transforming his life by accepting Christ after a life of bloody criminal activity. Moses the Black, recognized as a saint in the Orthodox and Catholic churches, converted after fleeing to a monastery after a career of murder, terror, and mayhem. He struggled in faith, finding it difficult to leave his life of criminality on one hand and despairing at redemption for it on the other.
Rather than take that story on directly, however, rapper Curtis '50 Cent' Jackson teamed up with Simeon Faith, the Nick Mirkopoulos Cinematic Fund, and Fathom Entertainment to exec-produce a film that sets the redemption question in a modern, violent setting. It mainly follows the recently released gang member Malik (Omar Epps) and his return to Chicago, seeking revenge for the murder of his mentor and partner Sayeed. His crew wants revenge, but Malik's grandmother introduces him to the story of St. Moses the Black, whose life parallels Malik's and is shown in flashbacks throughout the film. Everything escalates in Malik's life – a gang war, potential betrayal, and Malik's growing sense that he yearns for redemption, even if it comes in the harsh terms of the life he's led. //
Moses the Black would get an R rating for very good reasons. It has graphic violence, bad language, and enough emotional turbulence that children and teens probably shouldn't see the film. For those too young to see this film, may I suggest this YouTube video on Saint Moses himself. His redemption story may be lesser known than that of other saints such as Augustine, but it is no less inspirational. https://youtu.be/jCmn1ENRVLM?si=yUUqqrHeFKFr5kHr
I love Ralph Waldo Emerson, and the newly-married Pitsenbargers so embody this quote from my favorite Emerson poem: "This new day is too dear, with its hopes and invitations, to waste a moment on the yesterdays." //
Avatar for Rogue Rose
Rogue Rose
11 hours ago
Grow old along with me!
The best is yet to be,
The last of life,
For which the first was made.
Our times are in his hand
Who saith: "A whole I planned,
Youth shows but half, Trust God: see all, nor be afraid!
-- Ralph Waldo Emmerson
Patrick MarkusB
an hour ago
It is perfectly reasonable to be a non‑believer, (Judge not lest ye be judged) but making “hating religion” a core identity is usually foolish because it treats a vast, varied human phenomenon as one undifferentiated evil and blinds you to understanding why billions of people find meaning, solidarity, and ethical motivation there. It also risks turning into the same dogmatic, us‑versus‑them mindset you rightly criticize in religious and political institutions, just with different symbols and slogans.
But moving on. There are, however, entirely non‑biblical reasons to be skeptical of plural marriage, even in secular, consensual forms, and those reasons stand regardless of anyone’s view of God or scripture. A growing body of comparative research suggests that women in polygamous unions experience significantly higher rates of depression, anxiety, and marital distress than women in monogamous marriages, and that children in such families show more emotional and behavioral problems on average, which points to structural stress in the arrangement itself rather than just “a few bad actors.”
At a structural level, most real‑world polygyny (one man, multiple wives) tends to entrench inequality rather than partnership. Wives usually marry younger, have less bargaining power, and are more exposed to jealousy, competition, and intra‑household conflict, which correlates with higher rates of abuse and lower life satisfaction. Critics working from secular moral and political theory argue that this turns spouses—especially women—into more replaceable, rank‑ordered positions, undermining the ideal of two partners as roughly equal and mutually irreplaceable.
Plural marriage also has population‑level effects that are hard to ignore if one cares about social stability. When high‑status men take multiple wives, lower‑status men are left single in larger numbers, and cross‑cultural work links large pools of “surplus men” with higher crime, violence, and political volatility. By spreading partnership opportunities more evenly, monogamy functions as a quiet stabilizer, something secular legal and economic arguments take seriously when considering what kinds of family forms the state should formally endorse.
Finally, the legal and administrative complications of recognizing plural marriage are enormous in modern states whose institutions assume a single spouse as default: one legal next‑of‑kin, one default heir, one primary beneficiary, one co‑parent for custody presumptions. With multiple spouses, everything from medical decision‑making to inheritance, pensions, immigration, and tax filing becomes a tangle: who has priority in an emergency, how survivor benefits are divided, which consents are needed to add a new spouse, and how exit and custody work if things go bad. Because real‑world polygamous systems also show recurring patterns of coercion, social pressure, and difficulty exiting, many secular legal theorists conclude that a liberal state can tolerate private multi‑partner relationships while still having good, non‑religious reasons not to recognize plural marriage as a legal status.