The previous Labor government had promised Cross River Rail would be delivered with a budget of $5.4 billion, with most construction finished by 2025 and passenger services starting in 2026.
very confusing because the lnp are saying 2 years to certify it so 2029, but the certifications office said nope, you do that not us
so 2029 - 2 = 2027 eta but maybe the lnp are adding in extra years just in case? they’re definitely lying to us i’m just not sure how
“There are currently no feasible renewable alternatives for making steel,” she said.
That’s pretty much it, once we have green steel off the ground there will be no excuse for this, in the mean time not much we can do
AFAIK it’s because there’s not that much money to be made with large scale solar in Australia, when like 3/4ths of the year the wholesale price of electricity is negative due to too much solar there’s not much incentive to build it, the money is in grid firming now (battery/hydro/wind/etc)
this is getting to hawk tuah levels of stupidity
because muslims have a book with instructions from a being that lives in outer space that tells them that sexual deviancy is morally reprehensible and shouldn’t be encouraged or allowed
i’m so glad they may have a statement from an official which may indicate a necessary condition for the legal threshold of genocide to be met
tbh i didn’t need that to see the Rwanda genocide, it was easy to see from all the dead bodies lined along the street as they went house to house killing them all the same way Palestinians did on Oct 7th
i didn’t say the author is 10, i picked a random age
i could have said really 6 years olds stressing over property prices? yeah right
the original article:
Labor’s social media ban will not benefit young people
and you believe the majority of kids are having one meal a day?
ban is for under 16s
i also strongly doubt that social media is doing much to help the kids who are stressing about those things
was this written by ai?
The statistics show that much of young people’s declining mental health is caused by social issues such as the cost-of-living crisis, housing insecurity and fears about the climate emergency, much of which can be sheeted home to government policies.
really 10 year olds worried about cost of living and housing??
teslas are everywhere here in brisbane, can’t really go anywhere without seeing one, byd starting to make inroads as well
would love to see if there is something like this for Queensland
i’ll admit i don’t like the drag queen storytime, just doesn’t sit right with me
tbf i probably wouldn’t like tradie storytime or ceo storytime either, just seems…suspicious…but at the same time parents are more than welcome to just not go, not sure where the issue is
the teenagers attacking gays is just maddening, i wonder where they are getting it from
Just let people live how they want to live!! I don’t understand why it’s so complicated for Christian fundies to understand that.
What makes you think Christian fundies have ever been about “Just let people live how they want to live!!” which appears to be a 1970’s hippie inspired slogan?
Almost the complete opposite of what Christians and Jews and especially Muslims are about.
According to Ed Husic, the Minister for Science, Indigenous Australians were “the nation’s first scientists”, whose insights, obtained “through observation, experimentation and analysis”, rested upon “the bedrock of the scientific method”. Nor is Husic alone in making those claims. Thanks to generous taxpayer funding, a burgeoning industry promotes “Indigenous science” in venues ranging from schools to universities.
But to call Indigenous knowledge “science” grossly misrepresents the nature of the scientific enterprise that emerged from the intellectual revolution of the 17th century. The error is neither innocent nor harmless: it both devalues that revolution’s achievements, which made Western science into an engine room of human progress, and projects a romantic, yet fundamentally condescending, vision of Indigenous culture.
To refer to the changes that occurred in the 17th century as a revolution is not to ignore the solid foundations on which they built. The notion of science as an activity that, in the words of Diogenes Laertius (180AD-240AD), seeks to “understand things as they are” through the “rational explanation of phenomena”, was well known in classical antiquity and persisted into the Middle Ages.
However, the great thinkers of the 17th century radically transformed what Kant later referred to as science’s “regulative principles”: that is, the rules that distinguished science, as an activity and as a body of knowledge, from mere knowhow. At a fundamental level, the transformation involved a dramatic change in the conception of the cosmos.
In effect, the 17th century upended the Aristotelian view of nature, which claimed that the basic properties of matter differed in the various parts of the universe. Nature, the proponents of the new science argued, was homogenous, uniform and symmetrical: matter was the same throughout the universe, governed by the same causes or forces. Moreover, those forces were mechanical: the very essence of science lay in uncovering their laws of motion.
In turn, those presuppositions of regularity and homogeneity underpinned a change that proved momentous: the rejection of Aristotle’s prohibition on metabasis, that is, on the transposition of methods from one discipline to another.
The sciences, said Rene Descartes in 1637, could not progress “in isolation from each other”; they all had to advance, and could only advance, by adopting common methods, centred on developing mathematical representations of the phenomena they were seeking to explain.
And the test of those representations had to be both analytical and empirical: analytical in terms of mathematical correctness; empirical, in that it had to be shown that the representation could be used to recreate the phenomenon.
Truth, in other words, was “fact” in the Latin sense of the word: that which can be done or made. As Giambattista Vico summarised the new thinking in 1710, “verum et factum convertuntur” – the true is that which can be converted into fact, ie, can be done in practice.
That is why Newton, to prove the existence of a centre of gravity, devised the famous experiment of the rotating bucket filled with water. It is also why Francis Bacon resuscitated the Greek term “praxis” – the unity of theory and practice – in the Novum Organum (1620) to describe the “scientia activa” of experimentation, which, far from diverting study from its object, was the sole means of “augmenting” it.
Those contentions, and particularly the emphasis on factual replicability, provoked vociferous objections from the so-called Occasionalists, who feared the implication that we can master the making of the universe in the same way as does the creator. However, the pioneers of the new science were cautious in their claims. Yes, mathematical techniques could accurately model limiting cases, such as motion in a vacuum; but they only approximated actual outcomes. And it was improper to speculate about the underlying causes of phenomena beyond what could be directly observed and experimentally verified.
Hence Newton’s great outcry, “hypotheses non fingo”, “I feign no hypotheses”, regardless of how much superficial completeness adding unproven hypotheses might give his system.
That intellectual modesty opened the road to a recognition of the uncertainties inherent both in the actual operation of the laws of motion and in their testing. In what ranks among humanity’s great breakthroughs, Blaise Pascal’s work on probability theory, and Thomas Bayes’ formalisation of inductive inference, set the basis for the systematic hypothesis testing that allowed Western science to progress at an unprecedented rate.
But that rate of progress also reflected another crucial feature of the intellectual revolution: its openness. Traditionally, true knowledge had been seen as esoteric, handed down, within closed circles, from one generation to the other and validated by the weight of inherited authority. By the end of the 17th century, that notion had been utterly discredited.
Instead, theories, models and experimental results were widely published, discussed and contested, vastly accelerating their development.
In short, what defined Western science and made it absolutely unique – and uniquely powerful – was the tight integration of formal methods, rigorous verification and public replicability. Additionally and crucially, it was self-aware, devoting ongoing attention to the regulative principles with which scientific practice had to comply.
The contrast even to China could not have been starker, helping to explain why China’s initial advantage in virtually every area of technology stalled and then collapsed. As for the chasm separating science from Indigenous knowhow, with its secrecy, its anthropomorphic explanations and its reliance on the authority of elders, it can only be measured in light years.
However, Husic’s claim is not just absurd. It is, like Bruce Pascoe’s fantasies about settled agriculture, deeply patronising. Husic plainly does not grasp the complex of ideas that comprise the scientific method. But he clearly believes that Indigenous culture, if it is to be respected, must be cast as an anticipation, if not a mirror, of Western culture. If we had science, whatever that may be, they must have had it too – and many centuries before us.
One might have hoped that the decisive refutation of Pascoe’s contentions by Keryn Walshe and Peter Sutton would have laid those views, and the broader attitudes they embody, to rest.
Yet they live on, thanks, in part, to sheer ignorance. Also at work is the conviction that historical accuracy and intellectual honesty matter less than “celebrating” Indigenous culture – a conviction that, far from promoting science, offends the unbending commitment to the truth that is science’s very essence. Significant too is the now ingrained hostility to the Western achievement, and to the scientific spirit, which is among its glittering jewels, with it.
However, spinning fairytales is no way of convincing the community, and young people in particular, of science’s vast potential. Nor will it do anything to reverse the continuing fall in the number of high school students taking core science subjects. Having a minister for science who knows what the term means will certainly not solve those problems. But it would be a sensible place to start.
Henry Ergas AO is an economist who spent many years at the OECD in Paris before returning to Australia. He has taught at a number of universities, including Harvard’s Kennedy School of Government, the University of Auckland and the École Nationale de la Statistique et de l’Administration Économique in Paris, served as Inaugural Professor of Infrastructure Economics at the University of Wollongong and worked as an adviser to companies and governments.
deleted by creator
we are here to fight for our rights and equality - which we still don’t have
What rights don’t you have?
Interesting, I’m not the guy who made the video, I’m just happy we have a possibly new weekly show just on Brisbane updates
NO! You are not allowed to enjoy things, you must be sad, capitalism bad, communism is solution to all our problems. enshitification. enshitification. enshitification. 😡