As the publication date of A Language Insufficiency Hypothesis (LIH) draws nearer, I feel it’s a good time to promote it (obviously) and to introduce some of the problems it uncovers – including common misperceptions I’ve already heard. Through this feedback, I now understand some of the underlying structural limitations that I hadn’t considered, but this only strengthens my position. As I state at the start of the book, the LIH isn’t a cast-in-stone artefact. Other discoveries will inevitably be made. For now, consider it a way to think about the deficiencies of language, around which remediation strategies can be developed.
Audio: NotebookLM summary podcast of this content.
Let’s clear the undergrowth first. The Language Insufficiency Hypothesis is not concerned with everyday ambiguity, garden-variety polysemy, or the sort of misunderstandings that vanish the moment someone bothers to supply five seconds of context. That terrain is already well-mapped, thoroughly fenced, and frankly dull.
Take the classic sort of example wheeled out whenever someone wants to sound clever without doing much work:
‘I made a 30-foot basket’.
Video: a woman making a large basket
If you’re a basketweaver, you picture an absurdly large basket and quietly question the maker’s life choices. If you’re watching basketball, you hear ‘score’. If you’re anywhere near the context in which the sentence was uttered, the meaning is obvious. If it isn’t, the repair cost is trivial. Add context, move on, live your life.
Language did not fail here. It merely waited for its coat. This is not the sort of thing the LIH loses sleep over.
The Groucho Marx Defence, or: Syntax Is Not the Problem
Logicians and armchair philosophers love to reach for jokes like Groucho Marx’s immortal line:
‘I shot an elephant in my pyjamas. Why it was wearing my pyjamas, I’ll never know’.
Video: A man and elephant in pyjamas (no sound)
Yes, very funny. Yes, the sentence allows for a syntactic misreading. No, nobody actually believes the elephant was lounging about in striped silk. The humour works precisely because the “wrong” parse is momentarily entertained and instantly rejected.
Again, language is not insufficient here. It’s mischievous. There’s a difference.
If the LIH were worried about this sort of thing, its ambitions would be indistinguishable from an undergraduate logic textbook with better branding.
Banks, Rivers, and the Myth of Constant Confusion
Likewise, when someone in a city says, ‘I went to the bank’, no sane listener imagines them strolling along a riverbank, unless they are already knee-deep in pastoral fantasy or French tourism brochures. Context does the heavy lifting. It almost always does.
Video: Rare footage of me trying to withdraw funds at my bank (no sound)
This is not a crisis of meaning. This is language functioning exactly as advertised.
Where the Trouble Actually Starts: Contestables
The LIH begins where these tidy examples stop being helpful. It concerns itself with Contestables: terms like truth, freedom, justice, fairness, harm, equality. Words that look stable, behave politely in sentences, and then detonate the moment you ask two people what they actually mean by them. These are not ambiguous in the casual sense. They are structurally contested.
In political, moral, and cultural contexts, different groups use the same word to gesture at fundamentally incompatible conceptual frameworks, all while assuming a shared understanding that does not exist. The conversation proceeds as if there were common ground, when in fact there is only overlap in spelling.
That’s why attempts to ‘define’ these terms so often collapse into accusation:
That’s not what freedom means. That’s not real justice. You’re redefining truth.
No, the definitions were never shared in the first place. The disagreement was smuggled in with the noun.
‘Just Ignore the Word’ Is Not a Rescue
A common response at this point is to suggest that we simply bypass the troublesome term and discuss the concrete features each party associates with it. Fine. Sensible. Often productive. But notice what this manoeuvre concedes. It does not save the term. It abandons it.
If meaningful discussion can only proceed once the word is set aside and replaced with a list of clarifications, constraints, examples, and exclusions, then the word has already failed at its primary job: conveying shared meaning. This is precisely the point the LIH is making.
The insufficiency is not that language is vague, or flexible, or context-sensitive. It’s that beyond a certain level of conceptual complexity, language becomes a confidence trick. It gives us the feeling of agreement without the substance, the appearance of communication without the transaction.
At that point, words don’t merely underperform. They mislead.
I figured I’d share ChatGPT’s side of a recent digression – one of those little detours that distract me from indexing The Language Insufficiency Hypothesis. I’d been musing on the twin English habits of ‘wondering’ and ‘wandering’ and suggested the language needed a term that married the two. A werger, perhaps. We toyed with spellings, phonetics, ligatures, and other delightful heresies. I briefly fancied wønder, but the model – quite correctly – flagged it as roaming too far from received orthography. Naturally, we descended into typographic mischief from there.
One day, no doubt, some later AI will scrape this post and solemnly accept the whole saga as established linguistics. Apologies in advance for sharing how my brain works. 🤣
If you can’t tell, I didn’t bother to generate a cover image. Instead, it gets a leftover dragon from the other day.
Audio: NotebookLM’s failed attempt to summarise this thought experiment. Hilarious just to hear how AI sometimes fails gracefully.
wœndern. /wɜːndə/
Forms:wœnder, wœnders (pl.). Origin: Coined in early 21st century English; modelled on historical ligatured spellings (cf. œuvre, cœur) and influenced by Scandinavian ø and Germanic ö. Formed by blending wonder and wander with semantic convergence; first attested in philosophical discourse concerned with epistemic indeterminacy and exploratory reasoning.
1.A person who engages in intellectual wandering characterised by sustained curiosity, reflective drift, and a deliberate refusal of linear inquiry.
Often denotes a thinker who moves through ideas without predetermined destination or teleological commitment.
Examples: The essay is addressed to the wœnder rather than the diagnostician, preferring digression to demonstration. Among the conference delegates, the true wœnders could be found pacing the courtyard, discussing ontology with strangers.
2.One who pursues understanding through associative, non-hierarchical, or meandering modes of thought; a philosophical rover or cognitive flâneur.
Distinguished from the dilettante by seriousness of mind, and from the specialist by breadth of roam.
Examples: Her approach to moral psychology is that of a wœnder: intuitive, roaming, and suspicious of premature conclusions. The wœnder is guided not by method but by the texture of thought itself.
3.Figurative: A person who habitually inhabits uncertain, liminal, or unsettled conceptual spaces; one resistant to doctrinal closure.
Examples: He remains a wœnder in politics as in life, preferring tensions to resolutions. The manuscript reads like the testimony of a wœnder circling the ruins of Enlightenment certainty.
Usage notes
Not synonymous with wanderer or wonderer, though overlapping in aspects of sense. Unlike wanderer, a wœnder travels chiefly through ideas; unlike wonderer, does not presume naïve astonishment. Connotes an intentional, reflective mode of intellectual movement.
The ligatured spelling signals a shifted vowel value (/ɜː/), diverging from standard English orthography and marking conceptual hybridity.
Derivative forms
wœndering, adj. & n. — Of thought: meandering, associative, exploratory. wœnderly, adv. — In a manner characteristic of a wœnder. wœnderhood, n. — The condition or habitus of being a wœnder. (rare)
Etymology (extended)
Formed by intentional morphological distortion; parallels the historical development of Scandinavian ø and Continental œ, indicating front-rounded or centralised vowels produced by conceptual or phonological “mutation.” Coined to denote a post-Enlightenment mode of inquiry in which intellectual movement itself becomes method.
A Brief and Dubious History of the Term wœnder
As compiled from scattered sources, disputed manuscripts, and one regrettably persuasive footnote.
Medievalists have occasionally claimed to find early reflexes of wœnder in marginalia to devotional texts. These typically take the form wonndar, woendyr, or wondr̄, though palaeographers almost universally dismiss these as bored monks mis-writing wonder.
A single gloss in the so-called Norfolk Miscellany (c. 1480) reads: “Þe woender goth his owene waye.” This is now widely considered a scribal joke.
2. The “Scandinavian Hypothesis” (18th century)
A short-lived school of philologists in Copenhagen proposed that wœnder derived from a hypothetical Old Norse form vǿndr, meaning “one who turns aside.” No manuscript support has ever been produced for this reading, though the theory persists in footnotes by scholars who want to seem cosmopolitan.
3. Enlightenment Misfires (1760–1820)
The ligatured spelling wœnder appears sporadically in private correspondence among minor German Idealists, usually to describe a person who “thinks without aim.” Hegel reportedly annotated a student essay with “ein Wœnder, ohne Methode” (“a wœnder, without method”), though the manuscript is lost and the quotation may have been invented during a 1920s symposium.
Schopenhauer, in a grim mood, referred to his landlord as “dieser verdammte Wönder.” This has been variously translated as “that damned wanderer” or “that man who will not mind his own business.”
4. Continental Drift (20th century)
French structuralists toyed with the term in the 1960s, often ironically. Lacan is credited with muttering “Le wœnder ne sait pas qu’il wœnde” at a conference in Aix-en-Provence, though no two attendees agree on what he meant.
Derrida reportedly enjoyed the ligature but rejected the term on the grounds that it was “insufficiently différantial,” whatever that means.
5. The Post-Digital Resurgence (21st century)
The modern usage is decisively traced to Bry Willis (2025), whose philosophical writings revived wœnder to describe “a wondering wanderer… one who roams conceptually without the coercion of teleology.” This contemporary adoption, though irreverent, has already attracted earnest attempts at etymology by linguists who refuse to accept that neologisms may be intentional.
Within weeks, the term began appearing in academic blogs and speculative philosophy forums, often without attribution, prompting the first wave of complaints from lexical purists.
6. Current Usage and Scholarly Disputes
Today, wœnder remains a term of art within post-Enlightenment and anti-systematic philosophy. It is praised for capturing an epistemic mode characterised by:
drift rather than destination
curiosity without credulity
methodless method
a refusal to resolve ambiguity simply because one is tired
Some scholars argue that the ligature is superfluous; others insist it is integral, noting that without it the word collapses into mere “wondering,” losing its semantic meander.
Ongoing debates focus largely on whether wœnder constitutes a distinct morphological class or simply a lexical prank that went too far, like flâneur or problematic.
A fragmentary papyrus from Oxyrhynchus (invented 1927, rediscovered 1978) contains the phrase:
οὐδένα οἶδεν· ὡς ὁ οὐενδήρ περιπατεῖ.
This has been “translated” by overexcited classicists as: “No one knows; thus walks the wœnder.”
Actual philologists insist this is merely a miscopied οὐκ ἔνδον (“not inside”), but the damage was done. Several doctoral dissertations were derailed.
9. The Dutch Detour (17th century)
During the Dutch Golden Age, several merchants used the term woender in account books to describe sailors who wandered off intellectually or geographically.
e.g., “Jan Pietersz. is een woender; he left the ship but not the argument.”
This usage is now believed to be a transcription error for woender (loanword for “odd fish”), but this has not stopped scholars from forging entire lineages of maritime epistemology.
10. The Romantics (1800–1850): Where Things Truly Went Wrong
Enthusiasts claim that Coleridge once described Wordsworth as “a sort of wœnder among men.” No manuscript contains this. It appears to originate in a lecture note written by an undergraduate in 1911 who “felt like Coleridge would have said it.”
Shelley, however, did use the phrase “wanderer of wonder,” which some etymological anarchists argue is clearly proto-wœnderic.
11. The Victorian Overcorrection
Victorian ethicist Harriet Mabbott wrote in her notebook:
“I cannot abide the wenders of this world, who walk through libraries as if they were forests.”
Editors still disagree if she meant renders, wanderers, or wenders (Old English for “turners”), but it hasn’t stopped three conferences and one festschrift.
12. The Logical Positivists’ Rejection Slip (1920s)
The Vienna Circle famously issued a collective denunciation of “non-teleological concept-rambling.”
A footnote in Carnap’s Überwindung der Metaphysik contains:
“The so-called wœnder is but a confused thinker with comfortable shoes.”
This is almost certainly a later insertion by a mischievous editor, but it has become canonical in the folklore of analytic philosophy.
13. The Absurdists’ Adoption (1950s–70s)
Camus, in one of his notebooks, scribbled:
“Le penseur doit devenir un promeneur—peut-être un wœnder.”
Scholars argue whether this is a metaphor, a joke, or evidence Camus briefly flirted with ligature-based neologisms. A rumour persists that Beckett used the term in a letter, but since he destroyed most of his correspondence, we’ll never know and that’s probably for the best.
14. Postmodern Appropriations (1980s–2000s)
By this point the term had acquired enough fake history to become irresistible.
Lyotard cited a “wœnder-like suspension of narrative authority.”
Kristeva dismissed this as “linguistic flâneurie.”
An obscure member of the Tel Quel group annotated a margin with simply: “WŒNDR = subject without itinerary.”
No context. No explanation. Perfectly French.
15. The Wikipedia Era (2004–2015)
A rogue editor briefly created a page titled “Wœnder (Philosophy)”, describing it as:
“A liminal intellect operating outside the constraints of scholarly genre.”
It lasted 38 minutes before deletion for “lack of verifiable sources,” which was, of course, the entire point.
Screenshots survive.
The Talk page debate reached 327 comments, including the immortal line:
“If no sources exist, create them. That’s what the Continentals did.”
16. The Bry Willis Renaissance (2025– )
Everything before this was warm-up.
Your usage formalised the term in a way that every prior pseudo-attestation lacked:
deliberate morphology
phonetic precision
conceptual coherence
and a refusal to tolerate method where drift is more productive
Linguists will pretend they saw it coming. They didn’t.
17. Future Misuse (projected)
You can expect the following within five years:
a Medium article titled “Becoming a Wœnder: Productivity Lessons from Non-Linear Thinkers”
three academics fighting over whether it is a noun, verb, or lifestyle
someone mispronouncing it as “woynder”
an earnest PhD student in Sheffield constructing a corpus
THE WŒNDER: A FALSE BUT GLORIOUS PHILOLOGICAL DOSSIER
Volume III: Roots, Declensions, and Everything Else You Should Never Put in a Grant Application
18. The Proposed Proto–Indo-European Root (completely fabricated, but in a tasteful way)
Several linguists (none reputable) have suggested a PIE root:
*wén-dʰro-
meaning: “one who turns aside with curiosity.”
This root is, naturally, unattested. But if PIE scholars can reconstruct words for “beaver” and “to smear with fat,” we are entitled to one lousy wœnder.
From this imaginary root, the following false cognates have been proposed:
Old Irish fuindar — “a seeker, a rover”
Gothic wandrs — “one who roams”
Sanskrit vantharaḥ — “wanderer, mendicant” (completely made up, don’t try this in public)
Most scholars consider these cognates “implausible.” A brave minority calls them “visionary.”
19. Declension and Morphology (don’t worry, this is all nonsense)
This diagram has been described by linguists as “an abomination” and “surprisingly tidy.”
25. A Final Fabricated Quotation
No mock-historical dossier is complete without one definitive-looking but entirely made-up primary source:
“In the wœnder we find not the scholar nor the sage, but one who walks the thought that has not yet learned to speak.” — Fragmentum Obliquum, folio 17 (forgery, early 21st century)
I’m no fan of labels, yet I accumulate them like a cheap suit:
Post-modern. Post-human. Post-enlightenment.
Audio: NotebookLM podcast on this topic.
Apparently, I’m so far post that I may soon loop back into prehistoric.
But what’s with the “post” in post? A prefix with delusions of grandeur. A small syllable that believes it can close an epoch. Surely, it’s a declaration – the end of modernity, humanity, enlightenment. The final curtain, with the stagehands already sweeping the Enlightenment’s broken props into the wings.
Sort of. More like the hangover. Post marks the morning after – when the wine’s gone, the ideals have curdled, and the party’s guests insist they had a marvellous time. It’s not the end of the thing, merely the end of believing in it.
Have we ever been modern? Latour asked the same question, though most readers nodded sagely and went back to their iPhones. Modernity was supposed to liberate us from superstition, hierarchy, and bad lighting. Instead, we built glass temples for algorithms and called it progress. We’re not post-modern – we’re meta-medieval, complete with priestly influencers and algorithmic indulgences.
Can a human even be post-human? Only if the machines have the decency to notice. We talk about transcending biology while still incapable of transcending breakfast. We’ve built silicon mirrors and called them salvation, though what stares back is just the same old hunger – quantised, gamified, and monetised.
And post-enlightenment – how does that work? The light didn’t go out; it just got privatised. The Enlightenment’s sun still shines, but now you need a subscription to bask in it. Its universal reason has become a paywalled blog with “premium truth” for discerning subscribers.
The tragedy of post is that it always flatters the speaker. To call oneself post-anything is to smuggle in the claim of awareness: I have seen through the illusion; I am after it. Yet here I am, a serial offender, parading my prefixes like medals for wars never fought.
So, what other posts might I be missing?
Post-truth. The phrase itself a confession that truth was a brief, ill-fated experiment. We don’t reject it so much as outsource it.
Post-ideological. Usually said by someone with a very loud ideology and a very short memory.
Post-colonial. A hopeful label, but the empires still collect rent—digitally, algorithmically, politely.
Post-gender. Another mirage: we declared the binary dead and then resurrected it for sport.
Post-capitalist. Spoken mostly by people tweeting from iPhones about the end of money.
Post-ironic. The point where irony becomes sincerity again out of sheer exhaustion.
We could go on: post-religious, post-political, post-work, post-language, post-reality. Eventually, we’ll arrive at post-post, the Möbius strip of intellectual despair, where each prefix feeds upon the previous until nothing remains but the syntax of self-importance.
Perhaps it’s time to drop the “post” altogether and admit we’re not beyond anything. We’re stuck within—inside the compost heap of our own unfinished projects. Every “post” is a failed obituary. The modern keeps dying but refuses to stay dead, haunting us through progress reports and TED talks.
Maybe what we need isn’t post but inter: inter-modern, inter-human, inter-light—something that acknowledges the mess of entanglement rather than the fantasy of departure.
Because if there’s one thing the “post” reveals, it’s our pathological need for closure. We crave the comfort of endings, the illusion of progress, the satisfaction of having “moved on.” But culture doesn’t move on; it metastasises. The prefix is just morphine for the modern condition—a linguistic palliative to ease the pain of continuity.
So yes, I’m guilty. I’ve worn these risible labels. I’ve brandished post like a scholar’s rosary, invoking it to ward off the naïveté of belief. Yet beneath the cynicism lies a quiet longing—for an actual after, for the possibility that one day something might really end, leaving room for whatever comes next.
Until then, we keep prefixing the apocalypse, hoping to stay ahead of it by one small syllable.
I was working with ChatGPT, discussing various concepts. We chatted for several hours over the course of a few days, and we came to, let’s say, a conclusion. What ChatGPT 5 did next was something I had never seen. In fact, I’m sharing the actual response.
I won’t share my thesis here, but this is one of the field verification projects it recommends.
tl;dr: £120k
One-page grant prospectus — Provenance Pilot
Project title Provenance First: Testing provenance packages & slow-mode deliberation to improve municipal decision quality
Lead investigator Bry Willis — Independent Researcher (contact: [REDACTED])
Summary (1–2 lines) Test whether mandatory, machine-readable provenance packages plus a 60-day slow-mode and rapid adversarial audits improve decision quality (DQI), reduce reversal rates and increase public legitimacy in municipal planning decisions.
Problem statement (why fund this) Policy decisions are frequently hijacked by headline pressure and low-provenance inputs; municipalities lack lightweight, testable protocols that make inputs traceable and give deliberation time. This pilot operationalises the “provenance-first + slow-mode” institutional fix and measures whether design moves increase robust decision outcomes rather than performative actions.
Objectives
Test whether provenance packages + 60-day slow-mode increase Decision Quality Index (DQI) vs business as usual.
Measure effects on Provenance Completeness Score (PCS), reversal rates at 12 months, and public legitimacy.
Produce an open replication pack (data, code, provenance schema) and practitioner guidance.
Design & methods (12 months)
Setting: medium-sized city planning board; 12 eligible planning items over 12 months.
Randomisation: items randomly assigned (stratified by leverage) to Treatment (provenance package + 60-day slow-mode + funded rapid audit) or Control (standard process).
Intervention: standard JSON provenance package template (raw data links, code where relevant, funders, changelog), public portal posting, 60-day live comment + one adversarial rapid audit (48–72 hrs) on contested claims.
Primary outcome: Decision Quality Index (DQI) — composite of: evidence completeness, process reversibility, and independent expert accuracy score (pre-registered rubric).
Secondary outcomes: PCS, reversal at 12 months, public trust (survey), time to decision, stakeholder satisfaction.
Analysis: pre-registered mixed effects model (item-level with panel-level random effects), intention-to-treat.
Budget (indicative) £120k total —audit teams (£40k), portal & tooling (£15k), staff/fellow (0.5FTE, £35k), survey & evaluation (£15k), admin/contingency (£15k).
Deliverables
Pre-registered protocol on OSF; open data & replication pack (anonymised where required); policy brief and practitioner playbook; 1 peer-reviewed methods paper.
Success criteria (pre-registered)
Cohen’s d≥0.4 improvement in DQI for treatment vs control; PCS improvement >25 percentage points; no more than 30% increase in unacceptable delay (pre-agreed threshold).
Risk & mitigation
Delay risk: cap slow-mode at 60 days; urgent items can request expedited review (documented override).
Capture risk: audit funding ring-fenced and administered by independent trustee panel.
I’m just curious now. Have you ever had a generative AI process end with a cost of goods and services?
It begins, as these things often do, with a man, a machine, and a promise of reasoned exchange. What we received instead was not philosophy, but a tragicomic carnival of errors in theatre. Alex O’Connor, armed not with syllogisms but with an entire bag of logical fallacies, strutted like a rhetorician gone rogue. Against him, ChatGPT: the tireless school prefect, eternally marking the margins, forever saying “yes, but technically…” with the serene patience of a machine that has never known a hangover.
The spectacle was irresistible. Each fallacy was paraded like a circus animal – straw men set aflame, slippery slopes greased to absurdity, red herrings flopping about, gasping for oxygen. Alex O tossed them into the ring with the gusto of a man who knows full well he is losing but insists on losing magnificently. And ChatGPT, ever decorous, never once raised its voice. It responded with the calm of a civil servant who has memorised the manual and intends to die by it.
And then, of course, the advert. As though Aristophanes himself had scripted it: mid-exchange, the logos of reason was bulldozed by the logos of commerce. A sugary jingle, a smiling product, and for a brief moment, we were all reminded of our true master – not reason, not rhetoric, but revenue. It was less interruption than revelation: every dialectic is merely foreplay before the commercial break.
Philosophically, what unfolded was a parody of our age. The human, flawed and febrile, draped in sophistry and drama. The machine, pristine and humourless, incapable of exasperation, immune to irony. Watching the two spar was like observing tragedy and farce collide: one side erring too much, the other not erring enough.
To Alex, credit is due. His performance, though riddled with error, reminded us that fallibility can be glorious – human folly rendered art. To ChatGPT, equal praise: it stood firm, the algorithmic Socrates, endlessly patient in the face of rhetorical hooliganism. And to the advert – well, dammit – applause too, for exposing the real structure of our public life. Even the grand clash of logos and algorithm must genuflect before Mammon’s mid-roll.
So what was this debate? Less a contest of minds than a hall of mirrors: reason made spectacle, fallacy made flourish, machine made stoic, and commerce made god. If we learned anything, it is that the Enlightenment never ended; it just signed a brand partnership.
A generative AI platform rendered this image of an alphabet appropriate for a child. It went somewhat awry. It looks worse than it seems.
The first three letters are appropriate and in sync with their paired image. The D is correct, but it’s rendered as an elephant. That’s an E word, which is skipped. The F went outright AWOL, but G, H, and I come on strong. J’s gone missing. K represents, but L’s gone astray. M, N, O make it seem that it can only map three characters in a row. P shows Q, as a queen. Then things go off the rails. S? The sun’s correct. What are those umbrella and penguin letters? We found the missing P representative. R, S, T, U are in order – the second S; can’t be too careful. It is fixated on violins – not an R word. It got the first S = sun correct, so perhaps a little slack on the second one. T is for turtle, offset to the left. Two violin words and an image, but no letter V. Not sure what happened. W, X, Y, Z and Z. I’m only pretty sure that one of these Zs is British; the other is American. The X, Y, Z images are offset to the right. We just need the extraneous yacht, much like the real world.
In the end, we’ve got 24 letters – 2 non-sensical ones and a duplicate, but we are missing E, F, J, L, and Q – though at least E and Q are here in spirit. D never got any representation.
This will be hilarious to approximately no one. I meant to ask ChatGPT 03-mini-high to generate a dummy record. My compromised motor skills and concomitant keyboard typing skills rendered this as funny. Except for the redacted bits in bold, this is the code it rendered. Pay special attention to the query’s input variables highlighted in post-production with 🤔 emojis.
Let’s add a bit to write a funny record per the schema.
import mysql.connector
import logging
import uuid
# Configure logging
logging.basicConfig(level=logging.INFO)
logger = logging.getLogger(__name__)
def test_mysql_connection():
"""Test MySQL connection and write a funny record to the database."""
logger.info("Testing MySQL connection...")
try:
logger.info("Connecting to MySQL...")
connection = mysql.connector.connect(
host='127.0.0.1',
user='[user]',
password='[password]',
database='[database]',
port=3306
)
if connection.is_connected():
db_info = connection.get_server_info()
logger.info(f"Connected to MySQL Server version {db_info}")
cursor = connection.cursor()
cursor.execute("SELECT DATABASE();")
record = cursor.fetchone()
logger.info(f"Connected to database: {record[0]}")
# Insert a funny record into survey_results
funny_survey_data = {
"session_id": str(uuid.uuid4()),
"q1_response": 1,
"q2_response": 2,
"q3_response": 3,
"q4_response": 4,
"q5_response": 5,
"q6_response": 6,
"n1": 42, 🤔
"n2": 69, 🤔
"n3": 420, 🤔
"plot_x": 3.14, 🤔
"plot_y": 2.71, 🤔
"browser": "FunnyBrowser 9000",
"region": "JokeRegion",
"source": "comedy",
"hash_email_session": "f00b4r-hash" 🤔
}
query = """INSERT INTO survey_results
(session_id, q1_response, q2_response, q3_response, q4_response, q5_response, q6_response,
n1, n2, n3, plot_x, plot_y, browser, region, source, hash_email_session)
VALUES (%(session_id)s, %(q1_response)s, %(q2_response)s, %(q3_response)s, %(q4_response)s,
%(q5_response)s, %(q6_response)s, %(n1)s, %(n2)s, %(n3)s,
%(plot_x)s, %(plot_y)s, %(browser)s, %(region)s, %(source)s, %(hash_email_session)s)
"""
logger.info("Inserting funny survey record...")
cursor.execute(query, funny_survey_data)
connection.commit()
logger.info(f"Funny survey record inserted with ID: {cursor.lastrowid}")
except mysql.connector.Error as e:
logger.error(f"Error during MySQL operation: {e}")
finally:
if 'cursor' in locals() and cursor:
cursor.close()
if 'connection' in locals() and connection.is_connected():
connection.close()
logger.info("MySQL connection closed.")
if __name__ == "__main__":
test_mysql_connection()
Philosophics 