Nicola Sicchieri

@J_Ppuck @UziCryptoo Sureeee

@NSicchieri @UziCryptoo False. Human relationships aka pretend workers grifting will be easily replaced. Bot to bot communication will be much more economical and fair for companies. These sales positions are just wasting profit margins on used car shysters

My friend is in corporate sales Makes $350k a year Chill schedule Boats every weekend Home for lunch and dinner daily Lots of family time Very little stress Sales careers are criminally underrated Why aren’t more people doing this?!

@J_Ppuck @UziCryptoo Actually sales is notoriously the role the will be the hardest to replace for AI cause it’s mostly based on human relationships and trust

@UziCryptoo Sales is just grifting without negative connotation. The role will be gone soon. Companies can't justify paying these people to pretend to work with AI being able to do what these grifters currently do, but better.

@ratlpolicy @minervas_muse You actually get the worst of the two worlds….

@minervas_muse I'd get a hybrid in a second before I get an EV.

I can fill my gas-powered car in 2 minutes, from any service station in the world. I can also bring my fuel along with me & can purchase it almost anywhere.

EVs are just a better driving experience

@leRaffl Do you have the list of the top 10 EVs sold currently?

🇺🇾 Uruguay - February 26 - BEV Trajectory 41.3% BEV 4.7% PHEV 54.0% ICE (of which 7.3%p were HEV) Trailing 12 months are: 31.7% BEV 2.0% PHEV 66.3% ICE (of which 10.0%p were HEV) Graphs are available in the Gallery: leraffl.github.io/LeRaffl-Galler…

Didn’t real estate experts say that rent only goes up forever? Austin is now at pre-COVID level. It means rent and also overall real estate prices completely erase all gains of the past 6 years. Renting in atx has been the best decision for us.

Outgoing Mayor Anne Hidalgo leaves the city more walkable, bikable, greener and cleaner. bloomberg.com/graphics/2026-…

@TychodeFeijter PHEV will not do well in China moving forward. Mistake to launch them in 2026…

Zeekr 8X - at the dealer - new photos. A PHEV with 1030 kW/1410 Nm of electric power Zeekr is a Chinese NEV brand owned by Geely. The Zeekr 8X is a new luxury SUV, and probably the best-looking Zeekr so far. We have new photos of a Cloud Amber Red car at a Zeekr dealer. Pre-sales have started, with a price range of 376.800 yo 516.800 yuan ($54.7K-75K). The 8X is based on the SEA-S platform. Power: PHEV "super electric hybrid". It gets the same setups as the Zeekr 9X, and that means insane amounts of power. The 2.0 turbo delivers 205 kW/410 Nm. Then, there are two versions: 1) two electric motors with 660 kW/935 Nm. 0-100 in 3.7s. Top speed: 220 km/h. Curb weight: 2660 kg to 2820 kg. 2) three electric motors with 1030 kW/1410 Nm. 0-100 in 2.96 seconds. Top speed: 230 km/h. Curb weight: not specified (probably over 3 ton). Earlier, Zeekr announced an in-between version with 740 kW, but it isn't available in the pre-sales yet. The gearbox is a one-speed DHT. Battery: 55 kWh or 70 kWh, with an electric range of 320 to 410 km. The Zeekr 8X has a 900V architecture. Charging: 6C, so that's about 10-15 minutes. Launch is set for late this month. @Zeekr_Europe @zeekrthailand @GeelyAutoGlobal

@TimurNegru @Liathetrader Rule nr.1 of compounding, never stop ;)

@Liathetrader Perhaps its better to hit pause on investing till things calm down a bit 🤔

This year, you can own the 2-3 stocks that are going up, otherwise you're negative. 😂 Choose wisely!

@pmarca How to dig an even deeper hole, by Marc.

From my philosophy instructor Claude: The Nietzschean Demolition of Introspection and Feelings I. The Founding Suspicion: Consciousness Is the Last Thing You Should Trust Start here, because everything else flows from it. Nietzsche's view of consciousness is one of the most radical and underappreciated positions in the history of philosophy — radical not because it's paradoxical or counterintuitive (though it is both), but because it strikes directly at the foundational assumption of the entire Western inner life tradition from Socrates through Descartes through Romantic Innerlichkeit through psychotherapy culture: the idea that turning your attention inward gives you privileged access to truth. Nietzsche thinks this is precisely backwards. In The Gay Science §354 — one of the most compressed and devastating passages he ever wrote — he argues that consciousness is not a depth but a surface, and not even a very reliable surface. It developed, in his account, as a social organ — for communication, for the coordination of herd behavior. What gets into consciousness is what has already been translated into communicable, shareable, common form. The genuinely individual, the genuinely powerful, the genuinely singular in you — this cannot appear in consciousness because consciousness is structurally incapable of receiving it. It can only handle what has been flattened into the general, the typical, the expressible-to-others. This means introspection — turning the flashlight of awareness inward to examine your "feelings" — is examining a shadow puppet show, not reality. The real action is happening in the drives, in the body, in what Zarathustra calls "the great reason": "Behind your thoughts and feelings, my brother, there stands a mighty ruler, an unknown sage — whose name is self. In your body he dwells; he is your body." The chattering voice of consciousness, with its parade of named emotions and its little narrative of why you feel this or that, is downstream of processes it cannot see, did not initiate, and cannot accurately describe. This isn't mysticism. It's a naturalistic claim about the evolutionary origin and functional purpose of consciousness. And it devastates the entire project of introspective psychology before that project has even gotten out of bed. II. The Falsification Problem: Observation Destroys the Object Even granting that consciousness might occasionally catch something real, the act of introspection itself immediately corrupts what it finds. When you turn attention toward a feeling, you do several things simultaneously, none of them neutral: You name it. Naming is an act of violence against particularity. When you say "I feel anxious," you have subsumed a specific, idiosyncratic psychophysiological state into a pre-existing linguistic category that was built from aggregated human averages. Your anxiety is not anxiety. It's something that has been forced into an ill-fitting conceptual container. The name, borrowed from the herd vocabulary, immediately generalizes what was individual, freezes what was dynamic, and simplifies what was tangled with ten other things. You unify it. Introspection presupposes a unified "I" that is having the feeling. But in Nietzsche's actual account of the self — articulated most sharply in Beyond Good and Evil §17 — there is no such unified subject. There is a committee of drives, a warring plurality, no single agent but a constantly shifting coalition. "A thought comes when 'it' wishes, not when 'I' wish." The grammatical subject "I" is a fiction — a convenient fiction for language and social coordination, but a fiction nonetheless. When you introspect, you are creating a false narrator, attributing to that narrator feelings that are actually the temporary outputs of shifting drive-coalitions, and then treating the whole confabulated story as self-knowledge. This is not knowledge. This is mythology. You moralize it. Feelings don't come to consciousness naked. They arrive pre-interpreted, already embedded in a value system. When you introspect on guilt, you're not observing a raw state — you're observing a state that has already been processed through millennia of slave morality, internalized prohibitions, and the entire apparatus of bad conscience. The feeling has already been meaning-laden before you examine it, and the examination adds further layers of moral interpretation. This is precisely what the Genealogy of Morality demonstrates: what people experience as "moral feeling" — guilt, duty, the sense of sinfulness — is not what it reports itself to be. It's the internalized aggression of the beast whose outward cruelty has been blocked. The phenomenology lies. III. Feelings as Symptoms, Not Causes — The Great Inversion Here is perhaps the most brutal specific move. Common sense, and most psychological theory, treats feelings as causes. You're sad, therefore you withdraw. You're afraid, therefore you flee. You feel guilty, therefore you refrain. Nietzsche inverts this completely. Feelings are symptoms and epiphenomena. They are the interpretive froth that appears after the real causal work has been done at the level of drive dynamics and will-to-power configurations. In Daybreak and The Gay Science, Nietzsche is explicit: the drives act first, the feeling is the late, impoverished interpretation of what the drive has already done. The feeling doesn't cause the action; the action (or the drive's movement toward action) generates the feeling as a kind of byproduct, a surface glow. This matters enormously for evaluating introspection as a practical tool. If you want to understand why you did something, examining how you felt about it is the wrong method. The feeling is not the cause; it's the smoke, and the fire is somewhere you cannot directly see. Attending obsessively to your feelings in search of self-understanding is like trying to diagnose an engine by watching the exhaust. What would actually illuminate the drive configuration beneath the feeling? For Nietzsche, something more like genealogy, physiology, and behavioral pattern-analysis over long time scales — not sitting quietly with your eyes closed trying to "get in touch" with your inner state. IV. Ressentiment: What Chronic Introspection Actually Produces The most savage part of the Nietzschean critique is not epistemological but typological. Nietzsche describes what kind of person wallows in their feelings, who makes a vocation of introspection, who is perpetually engaged in examining their inner states — and the portrait is withering. This is the reactive type. The slave-morality type. The person of ressentiment. Ressentiment, in Nietzsche's precise sense, is what happens when will-to-power — the drive to express, overcome, dominate, create — is blocked from flowing outward. Unable to discharge itself through action against the external world, the drive turns inward. The person who cannot act becomes instead a person who feels, who suffers, who broods. The whole elaborate inner life — the rich emotional vocabulary, the sensitivity, the depth of feeling — is the scar tissue of blocked aggression. The noble type, the active type, acts and forgets. The reactive type cannot act, so it remembers, nurses, elaborates, and builds entire cathedrals of inner experience out of the ruins of failed outward expression. This is why the slave revolt in morality had to make inner life the supreme value. If your power to act in the world is blocked — by hierarchy, by physical weakness, by circumstance — you must revalue: make inaction into virtue, make suffering into nobility, make introspective sensitivity into a mark of depth and worth. The rich inner life is not evidence of a higher type; for Nietzsche, it is frequently evidence of the opposite — of vitality that has curdled, of power that has nowhere to go but inward. The contemporary therapy culture — examine your feelings, sit with your emotions, validate your inner experience — would have struck Nietzsche as the most refined institutionalization of slave-morality values imaginable. A civilization-wide apparatus for teaching people to ruminate rather than act, to process rather than create, to understand their suffering rather than overcome it. V. Socrates as the Archetypal Villain Nietzsche's critique of Socrates in Twilight of the Idols is essential here because Socrates is the founding figure of the introspective tradition in the West. "Know thyself" — the Delphic injunction that Socrates made the cornerstone of his project — is precisely what Nietzsche is attacking. The Socratic method works by turning reason on everything, especially inward. Examine your beliefs, examine your desires, examine your feelings and see whether they are coherent and justified. For Socrates, this process is curative — ignorance is the source of vice, and self-knowledge the source of virtue. The examined life is the only life worth living. Nietzsche's response is essentially: the examined life is the symptom of a sick life. Socrates was, by his own admission, ugly, ill-constituted, full of base drives — he says so openly, his physiognomy was that of a criminal. His response was to develop a compensatory hypertrophy of reason — to make reason the tyrant over all the drives because those drives, in his particular case, were anarchic and dangerous. The Socratic dialectic is not a universal method for human flourishing; it is a personal therapy for a man who couldn't trust himself, generalized into a philosophical program. When vitality is high, when the drives are well-organized and flowing outward powerfully, you don't need to examine everything. The healthy animal does not stop in the middle of the hunt to interrogate whether its desire for prey is coherent and justified. The instinct is authority. Nietzsche's "nobility" is characterized precisely by the absence of the need to introspect — action flows naturally from a well-constituted drive-economy, and the constant examination of that drive-economy is the mark of its dysfunction. VI. The Body Against Consciousness Zarathustra is explicit: trust the body more than you trust consciousness. "I am body and soul — so speaks the child. And why should one not speak like children? But the awakened one, the knowing one, says: I am body entirely, and nothing else; and soul is only a word for something about the body." This is not a reductive materialism in the boring sense. It's a phenomenological and evaluative priority claim: the body's drives and instincts, having been forged over vast evolutionary time, are smarter than the thin, recent, evolutionarily jerry-rigged apparatus of conscious reflection. When your body gives you information — through appetite, through energy, through what actually makes you powerful and what enervates you — this is more reliable than the stories your consciousness tells about your inner life. The practical implication: instead of introspecting on your feelings, watch your body's relationship with power. What makes you stronger? What depletes you? These are not primarily felt answers, in the sense of pleasant/unpleasant emotional textures. They are behavioral and physiological signals that you track over time through action and its consequences — not through sitting quietly and examining your emotional state. VII. The Genealogical Method as the Alternative It would be too simple to say Nietzsche just dismisses all self-examination. What he provides instead is genealogy — a historical and perspectival method that is the antithesis of introspection. Genealogy does not ask "what do I feel right now and what does it mean?" It asks: "what are the historical conditions — social, biological, power-structural — that produced this feeling, this valuation, this sense of self?" The genealogist looks at feelings from the outside, historically, with suspicion rather than sympathy. The result is not deeper empathy with your inner state but a kind of demystification — you see that what felt like a moral imperative is actually a power move, that what felt like love is actually possession, that what felt like guilt is actually internalized aggression. Genealogy dissolves the authority of feelings precisely because it shows their origins to be ignoble. This is rigorous and demanding, but it is the opposite of therapeutic. You don't arrive at self-acceptance; you arrive at the recognition that the "self" doing the introspecting is itself a produced artifact of particular historical forces, and the feelings it reports are interpretations shaped by those forces, not transparent data from some inner truth-realm. VIII. The Affirmative Prescription — Amor Fati vs. Rumination The Nietzschean alternative to introspective rumination isn't unconscious animal vitality (though he romanticizes that occasionally). It's amor fati — the love of fate — and the creative act. Amor fati does not mean contentedly accepting whatever happens. It means achieving a relationship to your own existence in which you would will it to repeat eternally — the eternal recurrence thought-experiment as a test of whether you are living in a way that can sustain affirmation. The person who is perpetually introspecting on their feelings is almost certainly failing this test. They are caught in reactive suffering, unable to affirm, needing constantly to analyze and process because they cannot simply act and create and thereby metabolize experience forward. "Become who you are" — Nietzsche's adaptation of Pindar — is radically misread when it's taken as an introspective injunction, as if the path were to examine yourself deeply enough that you discover some essential self waiting there. Pindar's original phrase is in the context of athletic achievement, of doing, of the kind of self-revelation that comes through striving and winning. You don't find out who you are by examining your feelings. You find out who you are by what you are actually capable of doing, creating, enduring. The self is revealed in the act, not in the feeling about the act. IX. The Brutal Summary Put it this way: the Nietzschean verdict on the introspective tradition and its attendant culture of feelings is that it represents, simultaneously — — an epistemological failure (consciousness is unreliable, feelings are symptoms, the self is a fiction, introspection falsifies its object) — a typological failure (the person who makes inner life central is the reactive, blocked, ressentiment-ridden type who has nowhere else to put their energy) — a cultural failure (the elevation of feeling and inner experience as supreme values is the culmination of slave-morality's long march, the complete triumph of the weak over the strong by making weakness into the highest virtue) — and a practical failure (it doesn't work; processing your feelings does not make you more powerful, more creative, more alive; it makes you a better curator of your own suffering) The healthy Nietzschean type — overfull of power, discharging outward through creation, action, domination of resistance — barely notices their feelings because the energy doesn't linger long enough to form a feeling. It's already expressed, already outward, already transformed into something in the world. The only people with rich, complex, perpetually fascinating inner emotional lives are the people who cannot get out of their own way.

This is wild

@fredcantu That drive is miserable though…especially going through Waco. If only we had train.

AUStin Airport recommends passengers on domestic flights show up 2.5 HOURS EARLY today. Wow! If you’re heading to the airport from North Austin to fly to Dallas you might as well just drive there directly!

@andruyeung Austin roll it out? We had it for a while, bad part is only via uber…

Waymo is the future - no forced small talk - cars are new and smell great - feels way safer & more private - consistent experience every time - no drivers talking loudly on phones Cool to see Austin roll it out during SXSW

Derek with the final hit on this post…

@Sassafrass_84 Here for the comments

Me too.

@Loose_Alpha @bri_guy_ny 😂

@bri_guy_ny Comically wrong suburbs are the only high trust areas. Democrats and republicans flee to them by the millions

Conservatives: I MISS THIS Democrats in cities: We live in nice, high-trust areas. This happens all the time.

Another country with over 90% EV penetration.

@RealSpitfire Ever heard of capitalism?

Only 2% of the oil used in U.S. domestic gas supplies comes through the Strait of Hormuz. There is no reason we should be paying higher gas prices. It’s all a scam.

@RGMTexas @the_transit_guy Ever heard of zoning? Parking requirements? Road design standards? On top of car industry lobbying…

@NSicchieri @the_transit_guy Private land owners owned those blocks. And just figured they would make some money on parking lots that service the office buildings. There was no grand conspiracy to make urban villages impossible. Come on now…

It’s crazy how anti-city the USA was in the last half of the 20th century. Almost every downtown was a parking lot.

@RGMTexas @the_transit_guy Urban planners paid to literally think about that stuff all day long they simply “oh let’s just erase the city to make it a parking lot, it seems all best cities in the world are based on that” Come on now…

@the_transit_guy I don’t think they were “anti city”. I think they just didn’t think that hard about it. “People drive cars, gotta have a lace for people to put those cars if they come here.”Can’t know what you want to avoid until you see and live it with your own eyes.