an in-between move

Cool kids read The Bellman.


Don't read this blog!

I mean, thanks for dropping by my little corner of the blogospheric backwaters, but the blog you should be reading is The Bellman. The stuff I post there is much, much less likely to be imbued with dormitive powers.


[German, from zwischen, intermediate + zug, move

Literally an "in-between move". A move in a tactical sequence is called a zwischenzug* when it does not relate directly to the tactical motif in operation. |source|

image copyright TWIC

From this position, black played a zwischenzug: 19…d5
(Linares 2002, 1-0)


about your blogger

David Rowland studies philosophy at the University of Illinois - Urbana / Champaign, where he's an active member of the Graduate Employees Organization. He used to play a lot of chess, but wasn't all that good. He has a blog. And email.



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What do internalists believe anyway?


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Tuesday, April 12, 2005



Don't know if I'll ever get around to commenting on these, but I've posted a few fun excerpts from Epictetus after the jump.
49 When someone acts grand because he understands and can expound the works of Chrysippus, say to yourself, "If Chrysippus had not written unclearly, this man would have nothing to be proud of."

But what do I want? To learn to understand nature and follow it. So I try to find out who explains it. And I hear that Chrysippus does, and I go to him. But I do not understand the things that he has written, so I try to find the person who explains them. Up to this point there is nothing grand. But when I do find someone who explains them, what remains is to carry out what has been conveyed to me. This alone is grand. But if I am impressed by the explaining itself, what have I done but ended up a grammarian instead of a philosopher--except that I am explaining Chrysippus instead of Homer. Instead, when someone says to me, "Read me some Chrysippus," I turn red when I cannot exhibit actions that are similar to his words and in harmony with them.

5 What upsets people is not things themselves but their judgments about things. For example, death is nothing dreadful (or else it would have appeared dreadful to Socrates), but instead the judgment about death is that it is dreadful -- that is what is dreadful. So when we are thwarted or upset or distressed, let us never blame someone else but ourselves, that is, our own judgments. An uneducated person accuses others when he is doing badly; a partly educated person accuses himself, an educated person accuses neither someone else nor himself.

35 When you do something that you determine is to be done, never try not to be seen doing it, even if most people are likely to think something bad about it. If you are not doing it rightly, avoid the act itself; if you are doing it rightly, why do you fear those who will criticize you wrongly?

43 Everything has two handles, one by wich it may be carried and the other not. If your brother acts unjustly toward you, do not take hold of it by this side, that he has acted unjustly (since this is the handle by which it may not be carried), but instead by this side, that he is your brother and was brought up with you, and you will be taking hold of it in the way that it can be carried.

8 Do not seek to have events happen as you want them to, but instead want them to happen as they do happen, and your life will go well.

10 At each thing that happens to you, remember to turn to yourself and ask what capacity you have for dealing with it. If you see a beautiful boy or woman, you will find the capacity of self-control for that. If hardship comes to you, you will find endurance. If it is abuse, you will find patience. And if you become used to this, you will not be carried away by appearances.

46 Never call yourself a philosopher and do not talk a great deal among non-philosophers about philosophical propositions, but do what follows from them. For example, at a banquet do not say how a person ought to eat, but eat as a person ought to. Remember that Socrates had so completely put aside ostentation that people actually went to him when they wanted to be introduced to philosophers and he took them. He was that tolerant of being overlooked. And if talk about philosophical propositions arises among non-philosophers, for the most part be silent, since there is a great danger of your spewing out what you have not digested. And when someone says to you that you know nothing and you are not hurt by it, then you know that you are making a start at your task. Sheep do not show how much they have eaten by bringing the feed to the shepherds, but they digest the food inside themselves, and outside themselves they bear wool and milk. So in your case likewise do not display propositions to non-philosophers but instead the actions that come from the propositions when they are digested.

19 You can be invincible if you do not enter any contest in which victory is not up to you. See that you are not carried away by the appearance, in thinking that someone is happy when you see him honored ahead of you or very powerful or otherwise having a good reputation. For if the really good things are up to us, neither envy nor jealously has a place, and you yourself will want neither to be a general or a magistrate or a consul, but to be free. And there is one road to this: despising what is not up to us.

20 Remember that what is insulting is not the person who abuses you or hits you, but the judgment about them that they are insulting. So when someone irritates you be aware that what irritates you is your own belief. Most importantly, therefore, try not to be carried away by appearance, since if you once gain time and delay you will control yourself more easily.

21 Let death and exile and everything that is terrible appear before your eyes every day, especially death; and you will never have anything contemptible in your thoughts or crave anything excessively.

12 If you want to make progress, give up all considerations like these: "If I neglect my property I will have nothing to live on," "If I do not punish my slave boy he will be bad." It is better to die of hunger with distress and fear gone than to live upset in the midst of plenty. It is better for the slave boy to be bad than for you to be in a bad state. Begin therefore with little things. A little oil is spilled, a little wine is stolen: say, "This is the price of tranquility; this is the price of not being upset." Nothing comes for free. When you call the slave boy, keep in mind that he is capable of not paying attention, and even if he does pay attention he is capable of not doing any of the things that you want him to. But he is not in such a good position that your being upset or not depends on him.

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