Hacking the Vote

In the email to customers, Tyler said there had been a “security incident involving unauthorized access to our internal phone and information technology systems by an unknown third party.”

The email did not say what internal systems were breached.

...Since the breach at Tyler may have happened some time ago, it is possible that any stored passwords might have already been taken and used, Hamilton said.


https://www.reuters.com/article/us-tyler-tech-cyber/software-vendor-tyler-technologies-tells-u-s-local-government-clients-it-was-hacked-idUSKCN26E3NB
#cyberattack #cybersecurity #votingsoftware #hack #governmentcontractor

Tension



Testing the limits.

How a Premier U.S. Drug Company Became a Virus ‘Super Spreader’

“The smartest people in health care and drug development — and they were completely oblivious to the biggest thing that was about to shatter their world,” said John Carroll, editor of Endpoints News, which covers the biotech industry.

To Philosophize Is to Learn How to Die

NYTimes - April 11, 2020
To Philosophize Is to Learn How to Die
Facing death can be a key to our liberation and survival.

By Simon Critchley

Most of us, most of the time, are encouraged by what passes as normality to live in a counterfeit eternity. We imagine that life will go on and death is something that happens to others. Death is reduced to what Heidegger calls a social inconvenience or downright tactlessness. The consolation of philosophy in this instance consists in pulling away from the death-denying habits of normal life and facing the anxiety of the situation with a cleareyed courage and sober realism. It is a question of passionately enacting that fact as a basis for a shared response, because finitude is relational: It is not just a question of my death, but the deaths of others, those we care about, near and far, friends and strangers.

A few weeks ago I found myself talking blithely about plague literature: Boccaccio’s “Decameron,” Defoe’s “A Journal of the Plague Year,” Camus’ “The Plague.” I thought I was clever until I realized a lot of other people were saying the exact same things. In truth, the thinker I have been most deeply drawn back to is the brilliant 17th century French mathematician and theologian Blaise Pascal, in particular his “Pensées.”

Pascal writes of the inability to sit quietly alone in a room as the source of all humanity’s problems; of inconstancy, boredom and anxiety as defining traits of the human condition; of the machinelike power of habit and the gnawing noise of human pride. But most of all, it is Pascal’s thought that the human being is a reed, “the weakest of nature,” that can be wiped away by a vapor — or an airborne droplet — that grips me.

Human beings are wretched, Pascal reminds us. We are weak, fragile, vulnerable, dependent creatures. But — and this is the vital twist — our wretchedness is our greatness. The universe can crush us, a little virus can destroy us. But the universe knows none of this, and the virus does not care. We, by contrast, know that we are mortal. And our dignity consists in this thought. “Let us strive,” Pascal says, “to think well. That is the principle of morality.” I see this emphasis on human fragility, weakness, vulnerability, dependence and wretchedness as the opposite of morbidity and any fatuous pessimism. It is the key to our greatness. Our weakness is our strength.

To Philosophize Is to Learn How to Die