- Add workaround for message packs with junk files (I'm looking at you, Zelda's Ballad)
- Fix bad variable in Dungeon BFRES RSTB calc
- Good riddance, GameBanana tab
- Revert pythonnet version for Python < 3.9
> Until quite modern times all teachers and even all men believed the universe to be such that certain emotional reactions on our part could be either congruous or incongruous to it—believed, in fact, that objects did not merely receive, but could *merit*, our approval or disapproval, our reverence, or our contempt. The reason why Coleridge agreed with the tourist who called the cataract sublime and disagreed with the one who called it pretty was of course that he believed inanimate nature to be such that certain responses could be more ‘just’ or ‘ordinate’ or ‘appropriate’ to it than others. And he believed (correctly) that the tourists thought the same. The man who called the cataract sublime was not intending simply to describe his own emotions about it: he was also claiming that the object was one which merited those emotions. But for this claim there would be nothing to agree or disagree about. To disagree with *This is pretty* if those words simply described the lady’s feelings, would be absurd: if she had said *I feel sick* Coleridge would hardly have replied *No; I feel quite well*. When Shelley, having compared the human sensibility to an Aeolian lyre, goes on to add that it differs from a lyre in having a power of ‘internal adjustment’ whereby it can ‘accommodate its chords to the motions of that which strikes them’, he is assuming the same belief. ‘Can you be righteous’, asks Traherne, ‘unless you be just in rendering to things their due esteem? All things were made to be yours and you were made to prize them according to their value.’ St. Augustine defines virtue as *ordo amoris*, the ordinate condition of the affections in which every object is accorded that kind and degree of love which is appropriate to it. Aristotle says that the aim of education is to make the pupil like and dislike what he ought. When the age for reflective thought comes, the pupil who has been thus trained in ‘ordinate affections’ or ‘just sentiments’ will easily find the first principles in *Ethics*: but to the corrupt man they will never be visible at all and he can make no progress in that science. Plato before him had said the same. The little human animal will not at first have the right responses. It must be trained to feel pleasure, liking, disgust, and hatred at those things which really are pleasant, likeable, disgusting, and hateful. In the *Republic*, the well-nurtured youth is one ‘who would see most clearly whatever was amiss in ill-made works of man or ill-grown works of nature, and with a just distaste would blame and hate the ugly even from his earliest years and would give delighted praise to beauty, receiving it into his soul and being nourished by it, so that he becomes a man of gentle heart. All this before he is of an age to reason; so that when Reason at length comes to him, then, bred as he has been, he will hold out his hands in welcome and recognize her because of the affinity he bears to her.’
> ― C. S. Lewis, *The Abolition of Man*