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Posts: 1
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Media Volume Incredibly Low

Media Volume Incredibly Low

‎05-31-2010 05:22 AM

On my Droid (2.1) when playing music in the Meida Player the volume is incredibly low using headphones. I have it all the way up using the side rocker buttons and it is just barely at the level where I can hear everything clearly. I'd say it gets to about 75% of the volumne level of my Apple iTouch. This is fine when in a quite room, but when I'm on a plane and need a touch more volume, it just doesn't cut it. I didn't notice this when I first purchased the phone 2 months ago. Is it possible something reset the volume level on my phone? I really don't want to do a factory reset to find out.
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Bit Torrent
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Re: Media Volume Incredibly Low

‎05-31-2010 08:02 AM

I'd originally thought the media volume on my Droid was low too, but it was the same when either using a BlueTooth device or wired earbuds. I ended up buying a pair of higher sensitivity Sony earbuds than the old ones I'd been using and that solved the problem. (I use a Jabra BT3030 that has a 3.5mm jack for use with any earbuds and it works fine with the Sony's too.)
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Moto Emeritus
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Re: Media Volume Incredibly Low

‎05-31-2010 08:16 AM

Given the difficulty of this task, it is important that we do not make it even more complicated by placing unreasonable formal demands on our values. Likewise, it is important that we do not hastily subscribe to some particular view without remaining open to reflection. Ultimately, choosing values comes down to finding the intuitions and guiding principles we care about the most – and if that includes a number of different intuitions, or even some form of extrapolation procedure to defer to better-informed future versions of ourselves – then the solution may not necessarily look simple. This is completely fine, and it allows those who agree with (some of) the intuitions behind suffering-focused ethics to care about other things in addition.

FRI’s endorsement of suffering-focused ethics is an attempt to incorporate suffering alleviation within a generally commonsensical framework about what is and is not wise to do in practice. Our activism should be strategically smart, non-violent and cooperative . This ensures that people with many different moral perspectives and different practical approaches can coordinate their activism, avoid zero-sum conflicts and instead focus on mutually supportive objectives.

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The Case for Suffering-Focused Ethics

Fehige, C. (1998). A pareto principle for possible people. InFehige, C. and Wessels U. (Eds.), Preferences (pp.508-43). Berlin: Walter de Gruyter.

Gloor, L. (2017). TOPWEAR Tshirts Barena Discount Hot Sale High Quality Buy Online nfUHV
. Foundational Research Institute.

Greaves, H. (2017). Population axiology. Philosophy Compass, 12:e12442. https://doi.org/10.1111/phc3.12442

Holtug, N. (1999). Utility, priority and possible people. Utilitas , 11 (01), 16-36.

Knutsson, S. Brülde, B. (2016). Promoting goods or reducing bads . Manuscript in preparation.

Narveson, J. (1973). Moral problems of population. The Monist , 62-86.

Norcross, A. (2009). Two dogmas of deontology: Aggregation, rights, and the separateness of persons. Social Philosophy and Policy, 26 (01), 76-95.

Parfit, D. (1984). Reasons and persons . Oxford University Press.

Singer, P. (1993). Practical ethics ( 2nd ed.). Cambridge: Cambridge University Press.

Strodach, G. K. (Ed.). (1963). The Philosophy of Epicurus: Letters, doctrines, and parallel passages from Lucretius . Northwestern University Press.

Tännsjö T. (2004). Why We Ought To Accept The Repugnant Conclusion. In: Tännsjö T., Ryberg J. (eds) The Repugnant Conclusion. Library Of Ethics And Applied Philosophy, 15. Dordrecht: Springer.

The last sentence may seem contradictory to modern ears, but Epicurus goes on to explain his idiosyncratic use of the term “pleasure:” “Thus when I say that pleasure is the goal of living I do not mean the pleasures of libertines or the pleasures inherent in positive enjoyment, as is supposed by certain persons who are ignorant of our doctrine or who are not in agreement with it or who interpret it perversely. I mean, on the contrary, the pleasure that consists in freedom from bodily pain and mental agitation.” (back)

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