OpenLLM-France/wikimedia huggingface dataset:
# Security
## Managing IP traffic with Access Lists

Access list (ACL) is a sequence of rules that inform the cisco router which network packets it should block and which it should route normally. By itself, an ACL has no effect on the routing process. In order to take effect, one should apply the ACL to one or more interfaces on the router. Moreover, one should specify whether the rule is applies to incoming or outgoing network traffic.

### IPv4 Standard ACLs

Standard ACLs filter IP packets based on their destination only.The access-list command syntax is:

### IPv4 Extended ACLs

Extended ACLs can filter packets based on protocol type, source and destination addresses, and port numbers.

### IPv6 ACLs

* One can only assign names to IPv6 ACLs (not numbers).
* Compared to IPv4 standard & extended ACLs, there is only one type of IPv6 ACLs.
* One should use the command traffic-filter (instead of access-group in IPv4).
# CCNA Certification/Routing Protocols/EIGRP

EIGRP is a Cisco proprietary "hybrid" routing protocol.
# Routing Information Protocol
## Overview of RIP

Routing Information Protocol is a distance vector routing protocol. It transfers the complete routing table to all interfaces periodically and only uses hop count to determine the best path to a remote network.

## Configuring RIP

RIP is relatively simple to configure. The following is an example of how to configure RIP on a router.
Enter router configuration mode.
router#conf t
Turn on the RIP protocol
router(config)#router rip
Assign which networks RIP will advertise (this also has the effect of selecting which interfaces RIP will be active on)
router(config)#network x.x.x.x
When using the network x.x.x.x expression x.x.x.x will be the subnet to advertise. As RIP is a classful routing protocol this will need to take the form of a standard Class A,B, or C address e.g. 10.0.0.0, 172.16.0.0 or 192.168.1.0.

## Example

Configure RIP to advertise the subnets 192.168.1.0 and 192.168.5.0
router#conf t
router(config)#router rip
router(config)#network 192.168.1.0
router(config)#network 192.168.5.0
To turn off RIP
router#conf t
router(config)#no router rip

## References

CCNA Certification
# Back Cover
## Contributors

* Kalina Sotirova
* Mihal Orela (Editor-in-chief)
# The Play Ethic

There is a book with the title "The Play Ethic". Let us adopt the title to capture the spirit of the Ethics of Play.

## The Ethics of Play

When we talk about play (or playing) we have in mind phrases such as “playing fair” or “fair play” and “playing foul” or “foul play”. Playing foul is usually associated with cheating. Both the words "cheating" and “foul” are interesting.
Let us distinguish between solitary play and communal play. Solitary play is playing alone. Communal playing is playing with others. It is in the latter context that playing foul and cheating take on significant meaning. So, the cheat-sheet for computer game is really a sort of investigation into the innards of the play.

# Notes

* ↑ The subtitle of "The Play Ethic" is "A Manifesto for a Different Way of Living".

# Reading links

* Kane, Pat (2004). The play ethic : a manifesto for a different way of living. London: Macmillan. ISBN 978-0333907368. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
# Cultural context
## Nature versus Culture

The natural uncultivated world, the world without humans, is by definition the Nature.
The cultivated world, that part of the Nature which has been transformed by humans is what we will call in general, the Culture.

## Cultural heritage

One's natural language is part of one's cultural heritage. In this context it is worth comparing with the rather narrow definition of Cultural heritage as heritage.
Other key aspects of the culture include dance, song, music, art and so. Let us take a brief look at one of the great cultures of the world, that of India. There are so many things to take in. But one quickly identifies both space (geography) and time (history) to play a considerable role in the analysis. Specifically, that which constitutes the geography of India is very modern indeed. For insight into such modernity of geography one might turn to the history of India.
# Prologue

   «Play is older than culture, for culture, however inadequately defined, always presupposes human society, and animals have not waited for man to teach them their playing. We can safely assert, even, that human civilization has added no essential feature to the general idea of play. Animals play just like men.»
Culture and Playing and Games and Theatre and ... are all interlinked. We want this to be a fun book where all of this happens digitally with backlinks to the "real" world. Such backlinks (i.e. linking back) are thought of as being in the realm of "physicality of soul".

## Physicality of Soul

If one compares the Internet activity with the activity of Soul, then the grounding of such Internet activity in physical spaces is compared directly with the grounding of the "spiritual" in its own reality. An example might help.

## Play on stage

Someone writes a play. Some players put on the performance. During the performance, everything is play-acting. It is a sort of dream world for the players. They are "out of the body" so to speak. It is "make believe" and for the play to work, the audience must also must enter into the spirit of "make-belief". After the play, there is a coming down to earth, to reality. But the play has happened, has been experienced. This experience will color, will affect both players and audience for ever after. This is the intended meaning of the concept of "physicality of soul".
To illustrate this idea, let us take a look at some plays. We begin with A Doll's House.

# Notes

* ↑ Huizinga 1955, p.1

# Reading links

* Huizinga, Johan (1955). Homo ludens; a study of the play-element in culture. Boston: Beacon Press. ISBN 978-0807046814. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
# Digital Rhetoric

The following text is intended as an introductory guide to the field of digital rhetoric. It was written by students at James Madison University.
* Introduction to Rhetorical Practices
* Authorship
* Collaboration and Wikinomics
* Composing with Words
* Hypertexts and Hyperlinks
* Genres and Media
* Remediation and Remix
* Context
* Digital Rhetoric in Action
# The DrDC Game

A Digital re-Discovery of Culture (DrDC) game is one way in which one might find out where one fits within the world. In other words, to play the game to discover something about oneself and one's culture. In order to give some idea of what such a game might be like let us start with a movie: Beowulf.
Let us imagine that you have now seen the movie?

## Backstory

The backstory (abbreviation for background story) is a very useful summary device to prepare the stage for the play (the game, the performance) that is about to begin.
# The Play and Game

In English «play» and «game» are two distinct words. Because of this, it is often the case that one is perplexed as to which comes first in the hierarchy of concepts. One test, with which we agree, is that applied by Huizinga, in his book Homo Ludens: all animals play; but do they all play games?
# Economic Sophisms/170

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"I think I hear you answer, "It is not we who have established it. Alas! we are neither Peers, nor Deputies, nor Councillors of State. The capitalists have done it all.
Verily, they must have been in a good humour that day! What! these capitalists have made the law; they have established a policy of prohibition for the express purpose of enabling you to profit at their expense!
But here is something stranger still.
How does it come to pass that your pretended friends, who hold forth to you on the goodness, the generosity, and the self-abnegation of capitalists, never cease condoling with you on your being deprived of your political rights? From their point of view, I would ask what you could make of such rights if you had them? The capitalists have a monopoly of legislation;—granted. By means of this monopoly, they have adjudged themselves a monopoly of iron, of cloth, of textile fabrics, of coal, of wood, of meat,—granted likewise. But here are your pretended friends, who tell you that in acting thus, capitalists have impoverished themselves, without being under any obligation to do so, in order to enrich you who have no right to be enriched! Assuredly, if you were electors and deputies tomorrow, you could not manage your affairs better than they are managed for you; you could not manage them so well.
If the industrial legislation under which you live is intended for your profit, it is an act of perfidy to demand for you political rights; for these new-fashioned democrats never can get quit of this dilemma—the law made by the bourgeoisie either gives you more, or it gives you less than your natural wages. If that law gives you less, they deceive you, in soliciting you to maintain it. If it gives you more, they still deceive you, by inviting you to demand political rights at the very time when the bourgeoisie are making sacrifices for you, which, in common honesty, you could not by your votes exact, even if you had the power.
Workmen! I should be sorry indeed if this address should excite in your minds feelings of irritation against the rich. If self-interest, ill understood, or too apt to be alarmed, still maintains monopoly, let us not forget that monopoly has its root in errors which are common to both capitalists and labourers.
Instead of exciting the one class against the other, let us try to bring them together. And for that end what ought we to do? If it be true that the natural social tendencies concur in levelling inequalities among men, we have only to allow these tendencies to act, remove artificial obstructions which retard their operation, and allow the relations of the various classes of society to be established on principles of Justice—principles always mixed up, in my mind at least, with the principle of Liberty.
# Economic Sophisms/174

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"carpenters, and slaters. Then there were officers of police, judges, fakirs; in a word, a town with its faubourgs had risen round each hostelry.
And the Emperor asked Kouang what he thought of all this.
And Kouang said that he never could have imagined that the destruction of a canal could have provided employment for so many people; for the thought never struck him that this was not employment created, but labour diverted from other employments, and that men would have eaten and drank in passing along the canal as well as in passing along the highroad. However, to the astonishment of the Chinese, the Son of Heaven at length died and was buried.
His successor sent for Kouang, and ordered him to have the canal cleared out and restored.
And Kouang said to the new Emperor:
"Son of Heaven! you commit a blunder."
And the Emperor replied:
"Kouang, you talk nonsense,"
But Kouang persisted, and said: "Sire, what is your object?"
"My object is to facilitate the transit of goods and passengers between Tchin and Tchan, to render carriage less expensive, in order that the people may have tea and clothing cheaper."
But Kouang was ready with his answer. He had received the night before several numbers of the Moniteur Industriel, a Chinese newspaper. Knowing his lesson well, he asked and
obtained permission to reply, and after having prostrated himself nine times, he said:
"Sire, your object is, by increased facility of transit, to reduce the price of articles of consumption, and bring them within reach of the people ; and to effect that, you begin by taking away from them all the employment to which the de- struction of the canal had given rise. Sire, in political economy, nominal cheapnessTemplate:Bar" The Emperor: "I believe you are repeating by rote." Kouang: "True, Sire; and it will be better to read what I have to say." So, producing the Esprit Public, he read as follows: "In political economy, the nominal cheapness of articles of consumption is only a secondary question. The problem is to establish an equilibrium between the price
of labour and that of the means of subsistence. The Template:Hws
# Economic Sophisms/176

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"
This is the greatest and most common fallacy in reasoning. Real sufferings, for example, have manifested themselves in England.<ref>This was written in January 1848.—Translator. These sufferings come in the train of two other phenomena:
1st, The reformed tariff;
2d, Two bad harvests in succession.
To which of these two last circumstances are we to attribute the first?
The protectionists exclaim:
It is this accursed free-trade which does all the harm. It promised us wonderful things; we accepted it; and here are our manufactures at a standstill, and the people suffering: Cum hoc, ergo propter hoc.
Free-trade distributes in the most uniform and equitable manner the fruits which Providence accords to human labour. If we are deprived of part of these fruits by natural causes, such as a succession of bad seasons, free-trade does not fail to distribute in the same manner what remains. Men are, no doubt, not so well provided with what they want; but are we to impute this to free-trade, or to the bad harvests?
Liberty acts on the same principle as insurances. When an accident, like a fire, happens, insurance spreads over a great number of men, and a great number of years, losses which, in the absence of insurance, would have fallen all at once upon one individual. But will any one undertake to affirm that fire has become a greater evil since the introduction of insurance?
In 1842, 1843, and 1844, the reduction of taxes began in England. At the same time the harvests were very abundant; and we are led to conclude that these two circumstances concurred in producing the unparalleled prosperity which England enjoyed during that period.
In 1845, the harvest was bad; and in 1846, worse still. Provisions rose in price; and the people were forced to expend their resources on first necessaries, and to limit their consumption of other commodities. Clothing was less in demand, manufactories had less work, and wages tended to fall.
Fortunately, in that same year, the barriers of restriction were still more effectually removed, and an enormous quantity of provisions reached the English market. Had this not been so, it is nearly certain that a formidable revolution would have taken place.
# Economic Sophisms/177

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"And yet free-trade is blamed for disasters which it tended to prevent, and in part, at least, to repair!
A poor leper lived in solitude. Whatever he happened to touch, no one else would touch. Obliged to pine in solitude, he led a miserable existence. An eminent physician cured him, and now our poor hermit was admitted to all the benefits of free-trade, and had full liberty to effect exchanges. What brilliant prospects were opened to him! He delighted in calculating the advantages which, through his restored intercourse with his fellow-men, he was able to derive from his own vigorous exertions. He happened to break both his arms, and was landed in poverty and misery. The journalists who were witnesses of that misery said, "See to what this liberty of making exchanges has reduced him! Verily, he was less to be pitied when he lived alone." "What" said the physician, "do you make no allowance for his broken arms? Has that accident nothing to do with his present unhappy state? His misfortune arises from his having lost the use of his hands, and not from his having been cured of his leprosy. He would have been a fitter subject for your compassion had he been lame, and leprous into the bargain."
Post hoc, ergo propter hoc. Beware of that sophism.
# Economic Sophisms/179

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"savours more of force, seeing that on the first refusal the tax-gather's bailiff is at the door?
But let monopolists take courage. Premium thefts, tariff thefts, if they violate equity as much as theft à L'Americaine, do not violate the law; on the contrary, they are perpetrated according to law; and if they are worse than common thefts, they do not come under the cognizance of la correctionnelle.
Besides, right or wrong, we are all robbed or robbers in this business. The author of this volume might very well cry "Stop thief!" when he buys; and with equal reason he might have that cry addressed to him when he sells; and if he is in a situation different from that of many of his countrymen, the difference consists in this, that he knows that he loses more than he gains by the game, and they don't know it. If they knew it, the game would soon be given up.
Nor do I boast of being the first to give the thing its right name. Adam Smith said, sixty years ago, that "when manufacturers hold meetings, we may be sure a plot is hatching against the pockets of the public." Can we be surprised at this, when the public winks at it?
Well, then, suppose a meeting of manufacturers deliberating formally, under the title of conseils generaux. What takes place, and what is resolved upon?
Here is an abridged report of one of their meetings:—
"SHIPOWNER: Our merchant shipping is at the lowest ebb. {Dissent.) That is not to be wondered at. I cannot construct ships without iron. I can buy it in the market of the world at 10 francs; but by law the French ironmaster forces me to pay him 15 francs, which takes 5 francs out of my pocket. I demand liberty to purchase iron wherever I see proper.
"IRONMASTER: In the market of the world I find freights at 20 francs. By law I am obliged to pay the French shipowner 30; he takes 10 francs out of my pocket. He robs me, and I rob him; all quite right.
"STATESMAN: The shipowner has arrived at a hasty Template:Hws
# Economic Sophisms/171

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"
We hear a great outcry against the cupidity and the egotism of the age!
For my own part, I see the world, Paris especially, peopled with Deciuses.
Open the thousand volumes, the thousand newspapers of all sorts and sizes, which the Parisian press vomits forth every day on the country—are they not all the work of minor saints?
How vividly they depict the vices of the times! How touching the tenderness they display for the masses! How liberally they invite the rich to share with the poor, if not the poor to share with the rich! How many plans of social reforms, social ameliorations, and social organizations! What shallow writer fails to devote himself to the wellbeing of the working classes? We have only to contribute a few shillings to procure them leisure to deliver themselves up to their humane lucubrations.
And then they declare against the egotism and individualism of our age!
There is nothing which they do not pretend to enlist in the service of the working classes—there is positively no exception, not even the Customhouse. You fancy, perhaps, that the Customhouse is merely an instrument of taxation, like the octroi or the toll-bar? Nothing of the kind. It is essentially
# Economic Sophisms/172

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"an institution for promoting the march of civiKzation, fraternity, and equality. What would you be at? It is the fashion to introduce, or affect to introduce, sentiment and sentimentalism everywhere, even into the toll-gatherer's booth.
The Customhouse, we must allow, has a very singular machinery for realizing philanthropical aspirations.
It includes an army of directors, sub-directors, inspectors, sub-inspectors, comptrollers, examiners, heads of departments, clerks, supernumeraries, aspirant-supernumeraries, not to speak of the officers of the active service; and the object of all this complicated machinery is to exercise over the industry of the people a negative action, which is summed up in the word obstruct.
Observe, I do not say that the object is to tax, but to obstruct. To prevent, not acts which are repugnant to good morals or public order, but transactions which are in themselves not only harmless, but fitted to maintain peace and union among nations.
And yet the human race is so flexible and elastic that it always surmounts these obstructions. And then we hear of the labour market being glutted.
If you hinder a people from obtaining its subsistence from abroad, it will produce it at home. The labour is greater and more painful, but subsistence must be had. If you hinder a man from traversing the valley, he must cross the hills. The road is longer and more difficult, but he must get to his journey's end.
This is lamentable, but we come now to what is ludicrous. When the law has thus created obstacles, and when, in order to overcome them, society has diverted a corresponding amount of labour from other employments, you are no longer permitted to demand a reform. If you point to the obstacle, you are told of the amount of labour to which it has given employment And if you rejoin that this labour is not created, but displaced, you are answered, in the words of the Esprit Public, "The impoverishment alone is certain and immediate; as to our enrichment, it is more than problematical."
This reminds me of a Chinese story, which I shall relate to you.
There were in China two large towns, called Tchin and Tchan.
# Economic Sophisms/173

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"A magnificent canal united them. The Emperor thought fit to order enormous blocks of stone to be thrown into it, for the purpose of rendering it useless.
On seeing this, Kouang, his first mandarin, said to him:
"Son of Heaven! this is a mistake."
To which the Emperor replied:
"Kouang! you talk nonsense."
I give you only the substance of their conversation.
At the end of three months, the Celestial Emperor sent again for the mandarin, and said to him:
"Kouang, behold!"
And Kouang opened his eyes, and looked.
And he saw at some distance &om the canal a multitude of men at work. Some were excavating, others were filling up hollows, levelling, and paving; and the mandarin, who was very knowing, said to himself, They are making a highway.
When other three months had elapsed, the Emperor again sent for Kouang, and said to him:
"Look!"
And Kouang looked.
And he saw the road completed, and from one end of it to the other he saw here and there inns for travellers erected. Crowds of pedestrians, carts, palanquins, came and went, and innumerable Chinese, overcome with fatigue, carried backwards and forwards heavy burdens from Tchin to Tchan, and from Tchan to Tchin; and Kouang said to himself. It is the destruction of the canal which gives employment to these poor people. But the idea never struck him that their labour was simply diverted from other employments.
Three months more passed, and the Emperor said to Kouang:
"Look!"
And Kouang looked.
And he saw that the hostelries were full of travellers, and that to supply their wants there were grouped around them butchers' and bakers' stalls, shops for the sale of edible birds' nests, etc. He also saw that, the artisans having need of clothing, there had settled among them tailors, shoemakers, and those who sold parasols and fans; and as they could not sleep in the
open air, even in the Celestial Empire, there were also masons,