test: Add tests for readera extractor

tests/extractors/test_readera.py

@@ -0,0 +1,17 @@
+from pathlib import Path
+
+from papis_extract.extractors.readera import ReadEraExtractor
+
+valid_file = Path("tests/resources/ReadEra_sample.txt")
+invalid_file = Path("tests/resources/Readest_sample.txt")
+
+
+def test_identifies_readera_exports():
+    ex = ReadEraExtractor()
+    assert ex.can_process(valid_file)
+
+
+# Readest exports are very similar so we should ensure it ignores them
+def test_ignores_readest_exports():
+    ex = ReadEraExtractor()
+    assert not ex.can_process(invalid_file)

tests/resources/Readest_sample.txt

@@ -0,0 +1,70 @@
+# Ideology and the Virtual City
+**Author**: 
+
+**Exported from Readest**: 2025-09-10
+
+---
+
+## Highlights & Annotations
+
+### 5 No More Heroes: The City as Wasteland
+> "As an ideological response, this “escapist defeatism” contains elements of cynicism, in that it also involves an outward rejection of normal social demands and a pessimistic outlook. The difference between it and cynical self-interest, however, is that the defeatist doesn’t still want to thrive within the existing order. Whereas cynical self-interest distances behaviour from moral values only to really enjoy following dominant demands after all, the defeatist is less excited by regular notions of success, but cannot imagine a way out. I believe this position embodies various features of what Mark Fisher calls “capitalist realism,” which is less about competitive spirit or “making it” and more a kind of depressed state of low expectation within a totalizing capitalist reality."
+
+> "As an ideological response, this “escapist defeatism” contains elements of cynicism, in that it also involves an outward rejection of normal social demands and a pessimistic outlook. The difference between it and cynical self-interest, however, is that the defeatist doesn’t still want to thrive within the existing order. Whereas cynical self-interest distances behaviour from moral values only to really enjoy following dominant demands after all, the defeatist is less excited by regular notions of success, but cannot imagine a way out. I believe this position embodies various features of what Mark Fisher calls “capitalist realism,” which is less about competitive spirit or “making it” and more a kind of depressed state of low expectation within a totalizing capitalist reality."
+**Note**:: Opposing cynical defeatism to cynical self-interest
+
+> "As he says, this modern depression “is constituted not by an inability to get pleasure so much as it is by an inability to do anything else except pursue pleasure. There is a sense that ‘something is missing’—but no appreciation that this mysterious, missing enjoyment can only be accessed beyond the pleasure principle.”22 And of course, the obsessive retreat into consumer pleasures only connects the defeatist even more deeply to the depressing reality, as it becomes part of the work-leisure cycle in which body and mind are allowed to relax, only to be rejuvenated for more draining labour. Even in strictly economic terms, if the escape is all we live for it still must be funded through labour; the only way to get more escape time is to return to the prison and earn it."
+**Note**:: cf. Mark Fisher
+
+> "As he says, this modern depression “is constituted not by an inability to get pleasure so much as it is by an inability to do anything else except pursue pleasure. There is a sense that ‘something is missing’—but no appreciation that this mysterious, missing enjoyment can only be accessed beyond the pleasure principle.”22 And of course, the obsessive retreat into consumer pleasures only connects the defeatist even more deeply to the depressing reality, as it becomes part of the work-leisure cycle in which body and mind are allowed to relax, only to be rejuvenated for more draining labour. Even in strictly economic terms, if the escape is all we live for it still must be funded through labour; the only way to get more escape time is to return to the prison and earn it."
+
+> "His position then reflects the idea developed by Žižek through the terminology of psychoanalyst Jacques Lacan that, in placing increasing emphasis on personal responsibility for success and enjoyment, neoliberalized societies appear to have no “big Other,” or no generalized symbolic guarantee of meaning that explicitly prescribes standards of behaviour. With no singular authoritative voice to aid our decision-making, the attraction of consumerist distractions is perhaps unsurprising, but as the seductive promises of consumer entertainment remain unfulfilled, the pressure remains on us to take responsibility for this dissatisfaction as well. Neoliberalism’s constant demand to do more, without telling us what to do or where we might find it, means we are always guilty of failure, and can’t really identify once and for all what we wish to become"
+
+> "NMH highlights how consumerist escapist fantasies must be funded by the very normality we wish to escape, and the deeper the escape the more funding is required. The paradox is represented superbly in the kind of jobs Travis must do between matches. While there are extra contract killing jobs on offer, the game only grants access to these after the player completes more menial tasks taken from the local job centre, from picking coconuts and mowing lawns to collecting litter and cleaning graffiti. At these points, Travis is plunged back into an ideological normalcy where work is deemed valuable and fulfilling"
+
+> "NMH highlights how consumerist escapist fantasies must be funded by the very normality we wish to escape, and the deeper the escape the more funding is required. The paradox is represented superbly in the kind of jobs Travis must do between matches. While there are extra contract killing jobs on offer, the game only grants access to these after the player completes more menial tasks taken from the local job centre, from picking coconuts and mowing lawns to collecting litter and cleaning graffiti. At these points, Travis is plunged back into an ideological normalcy where work is deemed valuable and fulfilling"
+**Note**:: 'No more heroes'
+
+> "“something deeper” may be seen in psychoanalytic terms as “death drive,” or a kind of gap in our subjective identities that means we are never quite fully reconciled with ourselves. It is an inevitable sense of uncertainty that emerges because there is no final truth about what things mean, only different understandings that emerge in human consciousness through language. No matter how knowledgeable we are, each of us only has our own perspective and cannot know the innermost feelings and thoughts of others. Moreover, our own deepest desires are not even compatible (for example, the desires for risk and security), so that satisfying one may leave us unsatisfied in another way. In short, nothing is ever really, conclusively fulfilling, and our ideological fantasies which make us feel that there is some absolute meaning merely distract us from that realization."
+
+---
+
+### 6 Persona 5: The City as Prison
+> "missing here is any appreciation of the extent to which neoliberalized political, financial, legal and cultural institutions themselves cause social disengagement, or how the logic of profit actively works against deeper democratic participation. In other words, it does not ask whether democracy may itself be problematic in its existing form, or whether people might be politically disengaged because of privatized media’s tendency to trivialize politics, the influence of corporate money on political parties, or the excessive demands on other aspects of their lives. Indeed, meaningful political change is unlikely, as Jodi Dean points out, when “the appeal to democracy presupposes democracy is the solution to the problems of democracy, because it incorporates in advance any hope things might be otherwise as already the fundamental democratic promise and provision.”25 "
+
+> "one is represented by the general public, who are shown to be uncommitted, fickle, apathetic and ignorant individuals that may want a just society, but take no responsibility for it. In what Žižek calls the “culture of complaint” in modern societies, they constantly ask some authority figure to make life better, and even “enjoy” playing the perpetual victim, effectively recognizing themselves as subordinates, rather than as agents who could actually affect change. Likewise, in P5, public opinion first imagines the Phantom Thieves as saviours, but later disowns them when they appear to have become too radical, and when Shido promises to restore order through conventional political means."
+
+---
+
+### 7 Conclusion: Conformism and Critique
+> "“hedonism,” in the context of neoliberalism I am thinking of a lifestyle that focuses substantially on consumerist entertainment or pleasure. This hedonist need not be an extreme thrill seeker or a wild party-goer. It would be equally “hedonistic,” in the sense I am defining here, for someone to fixate on what they might want for dinner every night, be genuinely excited about seeing the latest superhero movie, or constantly want to go shopping. In this way, for this hedonist, work is predominantly a means to an end that must be done to pay for enjoyment. The hedonist wouldn’t think twice about stopping work if they came into a large amount of money, but until then work is on balance a good thing, because it enables the purchase of pleasurable goods and services. At the same time, many big social issues, including politics, would appear boring to the hedonist. It is of course better when the economy is thriving, but it makes more sense to leave that stuff to the experts. In all this, such hedonism is not necessarily motivated by pure self-interest. Rather, it involves lines of rationalization based on neoliberal ideas, including consumerist concepts of identity creation but also an understanding of freedom in individual terms and a notion that there are no political alternatives."
+
+> "while it recognizes the hypocrisy when powerful figures claim to be acting in the best interests of all, it has no time for radical critique, whether left or right, that actually seeks significant changes to the status quo. Instead, the cynic wants things to stay as they are and to exploit them to his/her advantage. This self-interest is supported by pragmatic “realism.” The market is flawed, so the argument goes, but better than the alternative; at least we aren’t subjected to the oppressive and broken systems of, say, Soviet Russia or North Korea. We must remember that humans are a selfish and aggressive bunch, and grand social projects always fail, so we should make the most of what we have."
+**Note**:: Cynical self-interest
+
+> "while it recognizes the hypocrisy when powerful figures claim to be acting in the best interests of all, it has no time for radical critique, whether left or right, that actually seeks significant changes to the status quo. Instead, the cynic wants things to stay as they are and to exploit them to his/her advantage. This self-interest is supported by pragmatic “realism.” The market is flawed, so the argument goes, but better than the alternative; at least we aren’t subjected to the oppressive and broken systems of, say, Soviet Russia or North Korea. We must remember that humans are a selfish and aggressive bunch, and grand social projects always fail, so we should make the most of what we have."
+
+> "it obscures that many people in the world still do have it bad, and that their situation is deeply connected to the wealth and freedoms elsewhere, so could improve under a different social order. Here, the cynic may claim that nothing can be done about this, or that someone somewhere always gets a raw deal, so we may as well just enjoy our luck. What is still missing, however, is any consideration that “human nature” has other aspects and adapts to different conditions, or that humans also share and act collectively, and are more likely to do so in more equal societies, where everyone has a stake and a reasonable quality of life."
+**Note**:: Cynical self-interest
+
+> "it obscures that many people in the world still do have it bad, and that their situation is deeply connected to the wealth and freedoms elsewhere, so could improve under a different social order. Here, the cynic may claim that nothing can be done about this, or that someone somewhere always gets a raw deal, so we may as well just enjoy our luck. What is still missing, however, is any consideration that “human nature” has other aspects and adapts to different conditions, or that humans also share and act collectively, and are more likely to do so in more equal societies, where everyone has a stake and a reasonable quality of life."
+
+> "Central to cynicism is an idea that it rejects ideology for rationality, because ideologies are dogmatic and lead to authoritarianism. But with this alibi it fails to account for its own presumption of neoliberal ideas, particularly its onus on individual self-sufficiency and the impossibility of even potentially workable political or economic alternatives"
+
+> "In “escapist defeatism” there is also recognition of social problems and also a notion that not much can be done about them, at least by the average citizen. It does perhaps entail more of a historical dimension than cynical self-interest, in focusing less on human nature and more on the way things are now, under a seemingly omnipotent global capitalist system. Moreover, for the defeatist, taking advantage of the situation isn’t the most attractive option, because dominant notions of success simply don’t seem that satisfying, or because an outward pursuit of self-interest remains ethically abhorrent."
+
+> "Such media consumption goes beyond the throwaway pleasures of hedonism to a deeper identification with the chosen material, even if, deep down, the defeatist knows it is meaningless"
+
+> "how heavily tied they are to the economy, forcing the individuals concerned back into the normalcy of work-leisure routines to financially maintain their obsession. Another possible aspect of this lifestyle is a kind of victim complex, in which the powers that be are held responsible for life’s difficulties, but cannot be resisted, only mocked or angrily reproached. Either way, the defeatist does not take responsibility for his/her part in reproducing the status quo through excessive consumerist habits, or make any attempt to organize politically and create change."
+
+> "he answer is somewhere in between: the system works in principle but needs attention if it’s ever going to run smoothly enough to produce a proper meritocracy. What is required, therefore, is collective vigilance and effort to get involved in improving the system, to stop anyone from having an overly corruptive impact. In short, no major overhaul is required, merely greater commitment to properly enforce the concepts of justice and equal opportunity that already exist. This position involves strong political commitment and a good working knowledge of existing systems. But it also implies strict adherence to a particular set of principles, specifically ones that do not question the actual political, social and economic institutions that are currently in place. In addition, the very idea of “making it” inscribed into its meritocratic ideal is limited by neoliberal notions of success: fulfilling career potentials, accumulating property, developing personal relationships and expressing identities through consumerist"
+**Note**:: Political reformism
+
+> "he answer is somewhere in between: the system works in principle but needs attention if it’s ever going to run smoothly enough to produce a proper meritocracy. What is required, therefore, is collective vigilance and effort to get involved in improving the system, to stop anyone from having an overly corruptive impact. In short, no major overhaul is required, merely greater commitment to properly enforce the concepts of justice and equal opportunity that already exist. This position involves strong political commitment and a good working knowledge of existing systems. But it also implies strict adherence to a particular set of principles, specifically ones that do not question the actual political, social and economic institutions that are currently in place. In addition, the very idea of “making it” inscribed into its meritocratic ideal is limited by neoliberal notions of success: fulfilling career potentials, accumulating property, developing personal relationships and expressing identities through consumerist"
+
+> "It does not consider whether these aims are really universal, or whether some people may have valid alternate desires that would require extensive social change to realize. Nor does it question whether meritocracy is fair in the first place, or whether people who simply lack marketable personal attributes deserve a lesser standard of life."
+
+> "Such a perspective may, for example, contemplate whether the kinds of work we are generally obliged to do are socially necessary or personally fulfilling. It may ask whether the demand to “enjoy responsibly” by balancing ever growing work and consumer pressures actually constitutes a meaningful or coherent life goal, or whether alternative goals could be more satisfactory. It can also imagine the possibility of greater political engagement from the majority of people, and what it means to take collective responsibility for social conditions, rather than following individual desires. And if all these ideas are framed in relation to neoliberal capitalist systems of economics, politics and culture, they can even consider whether the systems as such produce demands that are inherently unrealistic, antagonistic and socially destructive. 
+ The specific questions that then arise from such critical thinking are many and varied. For example, are there even enough jobs, especially satisfying, well-paid jobs, for everyone to do today? Is throwaway mass consumerism environmentally sustainable? Does an individualized focus on employment and consumerism detract from more meaningful social activity? Are the demands of globalized markets compatible with free and effective political decision-making? To what extent does corporate advertising, PR and lobbying help frame our political desires? And how might we need to change society to provide the kind of meaning, involvement and satisfaction we desire? If some of these questions seem overly radical even for progressives who perceive a need to address existing social problems, it should be clear by now that getting to the root of these problems may require re-evaluation of even the most deeply embedded assumptions about how societies work and how they could work."
+
+---