General maintenance and fixing a few typos

content/en/conversation/power-less.mdx

@@ -2,7 +2,7 @@
 title: Power Less
 order: 8
 hideLanguageSelector: true
-description: Václav Havel.demonstrates how the everyday truth of individual human beings can bring each one of us to a deeper realisation of the responsibility we all carry for the world.
+description: Václav Havel demonstrates how the everyday truth of individual human beings can bring each one of us to a deeper realisation of the responsibility we all carry for the world.
 featuredImage: images/shares/learn.png
 ---
 
@@ -144,4 +144,4 @@ If it is the latter, then the world is already safe and the future secure. You n
 
 > “Address the hidden sphere; they demonstrate that living within the truth is a human and social alternative and they struggle to expand the space available for life; they help – even though it is, of course, indirect help – to raise the confidence of citizens; they shatter the world of ‘appearances’ and unmask the real nature of power. They do not assume a messianic role; they are not a social ‘avant-garde’ or ‘elite’ that alone knows best, and whose task it is to ‘raise the consciousness’ of the ‘unconscious’ masses (that arrogant self-projection is, once again, intrinsic to an essentially different way of thinking, the kind that feels it has a patent on some ‘ideal project’ and therefore that it has the right to impose it on society). Nor do they want to lead anyone. They leave it up to each individual to decide what he or she will or will not take from their experience and work.”
 
-> “It is of great importance that the main thing – the everyday, thankless and never-ending struggle of human beings to live more freely, truthfully and in quiet dignity – never imposes any limits on itself, never be half-hearted, inconsistent, never trap itself in political tactics, speculating on the outcome of its actions or entertaining fantasies about the future [...] For the real question is whether the ‘brighter future’ is really always so distant. What if, on the contrary, it has been here for a long time already, and only our own blindness and weakness has prevented us from seeing it around us and within us, and kept us from developing it?”
+> “It is of great importance that the main thing – the everyday, thankless and never-ending struggle of human beings to live more freely, truthfully and in quiet dignity – never imposes any limits on itself, never be half-hearted, inconsistent, never trap itself in political tactics, speculating on the outcome of its actions or entertaining fantasies about the future [...] For the real question is whether the ‘brighter future’ is really always so distant. What if, on the contrary, it has been here for a long time already, and only our own blindness and weakness has prevented us from seeing it around us and within us, and kept us from developing it?”

content/en/learn/module-6/censorship-resistance.mdx

@@ -64,7 +64,7 @@ Problem and denial of service attacks by assigning a "gas" cost to each operatio
 the amount of gas per block to ensure all programs terminate. Much Ethereum 2.0 research is about 
 both <Link to="https://vitalik.ca/general/2018/08/07/99_fault_tolerant.html">higher fault tolerance</Link> 
 and stronger censorship resistance based on more complete threat models and cost analysis. 
-Such research and implementation indicates why economic engineering is orders of magnitude more 
+Such research and implementation indicate why economic engineering is orders of magnitude more 
 effective than legal lip-service.
 
 ## Higher Stakes

content/en/learn/module-6/duende.mdx

@@ -53,7 +53,7 @@ However, we know by now that we cannot have serenity without its complement; it
 ### How does this fit into Kernel?
 
 This is about the **value** of struggle. About what it can mean to suffer blindness and see it 
-as the ultimate **gift**. It will take us [back into the thirst](/learn/module-0/conversation/#the-thirst-for-truth) Paul Myburgh first mentioned, and explore the price which must be paid to realise a dream, a price which can only be paid in the coin of another realm. It is about the connection between principles and suffering and that old quote: **the price of freedom is eternal vigilance**. In it's original form:
+as the ultimate **gift**. It will take us [back into the thirst](/learn/module-0/conversation/#the-thirst-for-truth) Paul Myburgh first mentioned, and explore the price which must be paid to realise a dream, a price which can only be paid in the coin of another realm. It is about the connection between principles and suffering and that old quote: **the price of freedom is eternal vigilance**. In its original form:
 
 > "The condition upon which God hath given liberty to man is eternal vigilance"  
 > -- John Philpot Curran
@@ -80,7 +80,7 @@ which always seeks to apprehend the totality within each part or passing moment
 enclosing it. This in-sight celebrates both the high ideals toward which we strive and the simple 
 fact that it is a deep struggle to be eternally vigilant. 
 
-The Way is bewildering in its simple demands. We often lose sight of where we thought we were going. The point is to try and move patiently and [with generosity](https://youtu.be/m4XkmPxpogI?t=147), by re-membering that we are [never not broken](https://www.scienceandnonduality.com/article/the-goddess-of-never-not-broken). Building Web 3 projects will have you constantly feeling this way. 
+The Way is bewildering in its simple demands. We often lose sight of where we thought we were going. The point is to try and move patiently and [with generosity](https://youtu.be/m4XkmPxpogI?t=147), by remembering that we are [never not broken](https://www.scienceandnonduality.com/article/the-goddess-of-never-not-broken). Building Web 3 projects will have you constantly feeling this way. 
 
 The only question is whether that blindness and inability to know or control the final outcome of these interplanetary principled games leave you groping in anxiety, or celebrating that you can now see the haloes around streetlights: a simple fact which, through the embrace of darkness, gives you the strength to refuse to come back to a universe of objects that don’t know each other.
 

content/en/learn/module-6/learn.mdx

@@ -87,7 +87,7 @@ There is nothing else to learn. Nothing other to know.
 
 As is often the case in Kernel, the primary focus is you. [You are the subject](https://www.youtube.com/watch?v=QHKrXUHXmO4). When this knowing-being is stabilised in your heart, then the environments you find yourself in all serve as means to direct you home into the silent awareness which grounds all real learning. 
 
-Learning about reality always inplies some collective element, which is mirrored by and in each heart. To understand how such knowledge may be transmitted within educational systems, we turn once more to Ivan Illich and an essay called [School: The Sacred Cow](https://download.tuxfamily.org/openmathdep/history/Celebration_of_Awareness-Illich.pdf) on pages 52-58 of the linked copy of _Celebration of Awareness_.
+Learning about reality always implies some collective element, which is mirrored by and in each heart. To understand how such knowledge may be transmitted within educational systems, we turn once more to Ivan Illich and an essay called [School: The Sacred Cow](https://download.tuxfamily.org/openmathdep/history/Celebration_of_Awareness-Illich.pdf) on pages 52-58 of the linked copy of _Celebration of Awareness_.
 
 > "Gradually, the idea grew that schooling was a necessary means of becoming a useful member of society. It is the task of this generation to bury that myth."
 
@@ -111,4 +111,4 @@ Surprise, or unexpectedness, is also the measure Illich's contemporary Claude Sh
 
 ## Listen
 
-<AudioPlayer src="https://kernel-audio.s3.amazonaws.com/M6E2+-+Learning.mp3"/>
+<AudioPlayer src="https://kernel-audio.s3.amazonaws.com/M6E2+-+Learning.mp3"/>

content/en/learn/module-6/serenity.mdx

@@ -14,7 +14,7 @@ In fact, coming up with the right wording for the previous sentence was quite a
 
 You might wonder, are we saying that we will “still have some way to go” ten years from now? We certainly hope so. The desire for enclosure, for a certain and definitive end state which can be encapsulated as a “product” and consumed by the wider culture is a peculiarly modern phenomenon. 
 
-We hope that Ethereum, and networks like it, are never really finished. We hope that people continue tinkering, playing with new ways of relating to one another for as long as there are world machines and people using them to build trust spaces. What is truly fascinating is not finsihed products to sell, but **the ongoing art of making possible**:
+We hope that Ethereum, and networks like it, are never really finished. We hope that people continue tinkering, playing with new ways of relating to one another for as long as there are world machines and people using them to build trust spaces. What is truly fascinating is not finished products to sell, but **the ongoing art of making possible**:
 
 <Aligner center>
 

content/en/learn/module-7/giving.mdx

@@ -122,11 +122,11 @@ Scarcity.
 While we feel that some of his work may come across to many as idealistic, we think he poses a genuinely fascinating [question](/learn/module-2/better-questions/): **can we co-create sacred economic environments**?
 
 The sacred is that which is bigger than 'me' and simultaneously something in which one can 
-participate, of which one isintimately a part. The sacred simply gives meaning to our lives; 
+participate, of which one is intimately a part. The sacred simply gives meaning to our lives; 
 nothing more, nothing less. This is why the most potent gifts - sacrifices - are always at the 
 heart of sacred ritual and initiatory rite.
 
-> 💡 **What does it mean to imagine a web of smart contracts as ceremonial transactional space**?
+> 💡 **What does it mean to imagine a web of smart contracts as ceremonial transactional space?**
 
 <Video src="https://player.vimeo.com/video/317296843?color=ffffff&byline=0" />
 
@@ -214,4 +214,4 @@ The Serviceberry
 
 ## Listen
 
-<AudioPlayer src="https://kernel-audio.s3.amazonaws.com/M7E1+-+Giving.mp3"/>
+<AudioPlayer src="https://kernel-audio.s3.amazonaws.com/M7E1+-+Giving.mp3"/>

content/en/learn/module-metta/beautiful-homes.mdx

@@ -74,7 +74,7 @@ This is the ground truth school does not advertise: there is no golden age, nor
 
 ## In Finite Limits
 
-The link embedded in ‘different kinds of technology’ in the previous section ends with the point that “technologies must be designed according to methods that take human value and experience seriously enough to be constrained by their limits—such as sanity, dignity, and justice.” The question is how to develop valuable and **simple** axioms that can assist us design in a way which is aware that technology is value-loaded: it comes with values built in _and_ that it is value-altering: **technologies change and augment existing value systems**.
+The link embedded in ‘different kinds of technology’ in the previous section ends with the point that “technologies must be designed according to methods that take human value and experience seriously enough to be constrained by their limits—such as sanity, dignity, and justice.” The question is how to develop valuable and **simple** axioms that can assist us design in a way which is aware that technology is value-loaded. It comes with values built in _and_ it is value-altering: **technologies change and augment existing value systems**.
 
 > “Any third-rate engineer or researcher can increase complexity; but it takes a certain flair of real insight to make things simple again. And this insight does not come easily to people who have allowed themselves to become alienated from real, productive work and from the self-balancing system of nature, which never fails to recognise measure and limitation. Any activity which fails to recognise a self-limiting principle is self-defeating.”
 
@@ -88,7 +88,7 @@ And yet, we can ask yet another better question (there are infinitely many of th
 
 Is education that which creates a ‘passport to privilege’ or does it serve the people, both in content and in the way it directs the attention of the educated? The first creates a ‘trade union of the privileged’, intent on protecting their privilege. The latter takes us back–via intermediate, convivial technologies–to the people who, directly or indirectly, have paid for it and to whom we are honour bound to return the favour. Some exemplary principles in line with Schumacher’s belief may be found [here](https://www.regis.edu/about/jesuit-education/key-jesuit-values). Schumacher makes the point that:
 
-> “The life, work, and happiness of all societies depend on certain ‘psychological structures’ which are infinitely precious and highly vulnerable. Social cohesion, co-operation, mutual respect, and above all self-respect, courage in the face of adversity, and the ability to hear hardship–all this and much else disintegrates” when we do not honour our fellows and are thus not in contact with, actually touching, that centre which is the measure of how whole human beings freely conduct themselves.
+> “The life, work, and happiness of all societies depend on certain ‘psychological structures’ which are infinitely precious and highly vulnerable. Social cohesion, co-operation, mutual respect, and above all self-respect, courage in the face of adversity, and the ability to bear hardship–all this and much else disintegrates” when we do not honour our fellows and are thus not in contact with, actually touching, that centre which is the measure of how whole human beings freely conduct themselves.
 
 This really is the last crux we will shoulder in trying to relate our educational philosophy (which comes to us from the Greek _philo-sophia_, meaning ‘love of wisdom’). Humankind does have a certain freedom of choice, but we are bound by truth. As Schumacher says, “Only in service of truth is perfect freedom.” When we are asked to ‘free our imagination from bondage to the existing system’, we would do well to reflect on whether those who ask this of us are able to point to what is real and true.
 

content/en/learn/module-metta/build-native-altars.mdx

@@ -32,7 +32,7 @@ The simplicity of the scheme is remarkable in that it genuinely attends to the c
 
 > “Matching people according to their interest in a particular title is radically simple. It permits identification only on the basis of mutual desire to discuss a statement recorded by a third person, and it leaves the initiative of arranging the meeting to the individual.”
 
-Take note: _it does not matter who you are_. Personal information is only necessary insofar as it reveals your current interests, not your background, class, race, gender, creed, colour or any other defining feature. It does not do away with complex certification and identity schemes: _there is simply no need for them in the first place_._ _It affects the divorce between prejudice and discrimination without a legal battle. 
+Take note: _it does not matter who you are_. Personal information is only necessary insofar as it reveals your current interests, not your background, class, race, gender, creed, colour or any other defining feature. It does not do away with complex certification and identity schemes: _there is simply no need for them in the first place_. It affects the divorce between prejudice and discrimination without a legal battle. 
 
 There is one further constraint which Illich is very specific about. Matching must happen by something clearly objective rather than subjective ideas or themes. This may seem arbitrary at first, but there is a good reason for it. Remember, we are trying to
 
@@ -116,4 +116,4 @@ Peer-matching has already been covered in some detail, so here we’ll just emph
 
 The reference service for educators-at-large speaks to the archetypal master-disciple relationship, an exchange which is relevant to fields as diverse as art, physics, religion, psychoanalysis, pedagogy, silverworking, mountain-climbing, politics, cabinetmaking and personnel administration. Here, again, the reference service–which is not a paid tutelage system, but allows the educators to specify entirely their own conditions for service–is intended to remind us what is common to all master-disciple relationships, irrespective of field:
 
-> “The awareness both share that their relationship is literally priceless and in very different ways a privilege for both [...] Aristotle speaks of it as a ‘moral type of friendship, which is not on fixed terms: it makes a gift, or does whatever it does, as to a friend,’ Thomas Aquinas says of this kind of teaching that inevitably it is an act of love and mercy. This kind of teaching is always a luxury and a form of leisure (in Greek, ‘_schole_’) for him and his pupil: an activity meaningful to both, having no ulterior purpose.”
+> “The awareness both share that their relationship is literally priceless and in very different ways a privilege for both [...] Aristotle speaks of it as a ‘moral type of friendship, which is not on fixed terms: it makes a gift, or does whatever it does, as to a friend.’ Thomas Aquinas says of this kind of teaching that inevitably it is an act of love and mercy. This kind of teaching is always a luxury and a form of leisure (in Greek, ‘_schole_’) for him and his pupil: an activity meaningful to both, having no ulterior purpose.”

content/en/learn/module-metta/school-sucks.mdx

@@ -74,7 +74,7 @@ We’ve covered the institutionalisation of values already: it is the myth that
 
 Packaging values is a myth propagated by educational engineering, which presupposes a “teacher-distributor who delivers the final product (the curriculum the school sells) to the consumer-pupil, whose reactions are carefully studied to provide research data for the preparation of the next model.” This is debunked when we realise that the resistance such methods encounter
 
-> “is due not to the authoritarian style of a public school or the seductive style of some free schools, but to the f**undamental approach common to all schools**–the idea that one person’s judgement should determine what and when another person must learn.”
+> “is due not to the authoritarian style of a public school or the seductive style of some free schools, but to the **fundamental approach common to all schools**–the idea that one person’s judgement should determine what and when another person must learn.”
 
 The myth of self-perpetuating progress is based on the same logic as war or modern economics. It is the idea that success can be measured in “body count” or “gross profit” (without accounting for externalities). These are ideas we will explore in much greater detail when we begin thinking small with E.F. Schumacher, but the myth can be debunked easily enough by following Illich’s insights: