"The ancient Poets animated all sensible objects with Gods or
Geniuses, calling them by the names and adorning them with the
properties of woods, rivers, mountains, lakes, cities, nations, and
whatever their enlarged & numerous senses could perceive. And
particularly they studied the genius of each city & country, placing
it under its mental deity; Till a system was formed, which some took
advantage of & enslav'd the vulgar by attempting to realize or
abstract the mental deities from their objects: thus began Priesthood;
Choosing forms of worship from poetic tales. And at length they
pronounc'd that the Gods had order'd such things. Thus men forgot that
All deities reside in the human breast."
"Jim read as much and probably more than any student in class, but
everything he read was so offbeat I had another teacher (who was going
to the Library of Congress) check to see if the books Jim was
reporting on actually existed. I suspected he was making them up, as
they were English books on sixteenth- and seventeenth-century
demonology. I'd never heard of them, but they existed, and I'm
convinced from the paper he wrote that he read them, and the Library
of Congress would've been the only source."
Tuesday, December 24, 2013
Sunday, December 22, 2013
Dr. Bob's Last Drink
"Dr. Bob assured her that he would not drink. He said that
alcoholics, even those who had stopped drinking, would have to begin
to learn how to live in the real world. She finally agreed and off he
went. Dr. Bob kept his promise to Anne. That is, until he boarded the
train to Atlantic City."
"Wilson, an alcoholic who had learned how to stay sober by helping
other alcoholics through the Oxford Group in New York, was in Akron on
business that had proven unsuccessful and he was in fear of relapsing.
Recognizing the danger, he made inquiries about any local alcoholics
he could talk to and was referred to Smith by Henrietta Sieberling,
one of the leaders of the Akron Oxford Group."
"The only thing that can keep a drunk sober is telling his story to
another drunk."
alcoholics, even those who had stopped drinking, would have to begin
to learn how to live in the real world. She finally agreed and off he
went. Dr. Bob kept his promise to Anne. That is, until he boarded the
train to Atlantic City."
"Wilson, an alcoholic who had learned how to stay sober by helping
other alcoholics through the Oxford Group in New York, was in Akron on
business that had proven unsuccessful and he was in fear of relapsing.
Recognizing the danger, he made inquiries about any local alcoholics
he could talk to and was referred to Smith by Henrietta Sieberling,
one of the leaders of the Akron Oxford Group."
"The only thing that can keep a drunk sober is telling his story to
another drunk."
Saturday, December 7, 2013
Reblog: we need a better lexicon to talk about collaboration
"Open Access" essentially just means "Access". We need to use a
richer lexicon to describe the dimensions of productive,
collaborative, and educational projects.
The terms "NC", "ND", "SA", "By", and "Zero" from Creative Commons
provide a limited way to talk about rights (or, rather, restrictions)
attached to resources, but they don't say very much. For the sake of
comparison, there are 82 tags used on Slashdot, and although most of
them aren't relevant to us, there are probably more than 5 that are.
It seems that as a movement we are stumbling around in the dark,
without even a shared taxonomy (much less a theory or practice) of
sharing.
The four freedoms are somewhat more descriptive, but they are by now
fairly obvious. Like, duh, of course we should be able to run
software for any purpose (anyone who thinks otherwise is actively
seeking to be repressed). Of course we should study and change
software if we're interested in that (but not every software project
has documentation that makes learning curves effective). We learned
about sharing on Sesame Street. The bit about derivative works follows
directly from the above.
But in the words of Jonathan Swift: "Let no man talk to me of these
and the like expedients, 'till he hath at least some glympse of hope,
that there will ever be some hearty and sincere attempt to put them
into practice."
Friday, November 29, 2013
viciousness
«Aristotle requires the vicious person to pursue what she believes to
be good. It is important to note that this is not a necessary
condition of vice. One can be vicious by knowingly pursuing the bad.
One can also be vicious while lacking any conception of the good or
bad. Roger Sterling, a character on the television series Mad Men,
never bothers to develop a conception of the good or bad. But, since
he is blameworthy for failing to do so, and since he consistently does
what a self-indulgent person would do, he is still vicious.
Aristotle's conditions on vice are sufficient. His analysis of vice,
[...] enables us to account for the vices of people who falsely and
negligently believe that they are doing good.»
-- Heather Battaly,
http://onlinelibrary.wiley.
be good. It is important to note that this is not a necessary
condition of vice. One can be vicious by knowingly pursuing the bad.
One can also be vicious while lacking any conception of the good or
bad. Roger Sterling, a character on the television series Mad Men,
never bothers to develop a conception of the good or bad. But, since
he is blameworthy for failing to do so, and since he consistently does
what a self-indulgent person would do, he is still vicious.
Aristotle's conditions on vice are sufficient. His analysis of vice,
[...] enables us to account for the vices of people who falsely and
negligently believe that they are doing good.»
-- Heather Battaly,
http://onlinelibrary.wiley.
Monday, November 25, 2013
nomadology of holes
«I know what I was doing, where and how I lived during those years,
but I know it almost abstractly, rather as if someone else were
relating memores that I believe in but don't really have... That's
what I find interesting in people's lives, the holes, the gaps,
sometimes dramatic, but sometimes not dramatic at all. There are
catalepsies, or a kind of sleepwalking through a number of years, in
most lives. Maybe it's in these holes that movement takes place.» -
Deleuze
but I know it almost abstractly, rather as if someone else were
relating memores that I believe in but don't really have... That's
what I find interesting in people's lives, the holes, the gaps,
sometimes dramatic, but sometimes not dramatic at all. There are
catalepsies, or a kind of sleepwalking through a number of years, in
most lives. Maybe it's in these holes that movement takes place.» -
Deleuze
Friday, November 15, 2013
in case you missed it the first time around
«According to Nietzsche, ressentiment is a „feeling of vengefulness
(Rachegefühl)‟. It occurs when, due to some impotence, a „reaction
ceases to be acted in order to become something felt (senti)‟ (Deleuze
2006, 111). As interiorized reaction, it is the local and
surreptitious illness that defines „those who came off badly‟ in any
healthy civilization, i.e. any culture based on a natural hierarchy
between masters and slaves. „While the noble man lives in trust and
openness with himself (...), the man of ressentiment is neither
upright nor naive nor honest and straightforward with himself. His
soul squints; his spirit loves hiding places, secret paths and back
doors, everything covert entices him as his world, his security, his
refreshment; he understands how to keep silent, how not to forget, how
to wait, how to be provisionally self-deprecating and humble. A race
of such men of ressentiment is bound to become eventually cleverer
than any noble race; it will also honor cleverness to a far greater
degree: namely, as a condition of existence of the first importance‟.»
-- from Sjoerd van Tuinen, "A Thymotic Left? Peter Sloterdijk and
the Psychopolitics of Ressentiment"
http://repub.eur.nl/res/pub/23451/Thymotic%20Left.pdf
Deleuze 2006 is:
G. Deleuze (2006) Nietzsche & Philosophy, transl.
H. Tomlinson, NY: Columbia University Press.
(Rachegefühl)‟. It occurs when, due to some impotence, a „reaction
ceases to be acted in order to become something felt (senti)‟ (Deleuze
2006, 111). As interiorized reaction, it is the local and
surreptitious illness that defines „those who came off badly‟ in any
healthy civilization, i.e. any culture based on a natural hierarchy
between masters and slaves. „While the noble man lives in trust and
openness with himself (...), the man of ressentiment is neither
upright nor naive nor honest and straightforward with himself. His
soul squints; his spirit loves hiding places, secret paths and back
doors, everything covert entices him as his world, his security, his
refreshment; he understands how to keep silent, how not to forget, how
to wait, how to be provisionally self-deprecating and humble. A race
of such men of ressentiment is bound to become eventually cleverer
than any noble race; it will also honor cleverness to a far greater
degree: namely, as a condition of existence of the first importance‟.»
-- from Sjoerd van Tuinen, "A Thymotic Left? Peter Sloterdijk and
the Psychopolitics of Ressentiment"
http://repub.eur.nl/res/pub/23451/Thymotic%20Left.pdf
Deleuze 2006 is:
G. Deleuze (2006) Nietzsche & Philosophy, transl.
H. Tomlinson, NY: Columbia University Press.
Sunday, September 29, 2013
storytelling according to star wars (c/o Prescott Harvey and Demian Farnworth)
> Promise: Did they make a meaningful promise to the right audience?
Cool things happen away from civilisation, amidst bounty hunters etc.
-- the promise is to do with the frontier.
> Picture: Did they paint a compelling picture of what life will look like if said audience takes them up on that promise?
The picture people want to see is dirty, gritty, second-hand.
> Proof: Did they provide enough proof to believe their promises and picture?
(We don't always need an explanation - there's a sense of magic that
comes from the unknown!)
> Push: Did they push them to act?
The risk is real, not fun.
Cool things happen away from civilisation, amidst bounty hunters etc.
-- the promise is to do with the frontier.
> Picture: Did they paint a compelling picture of what life will look like if said audience takes them up on that promise?
The picture people want to see is dirty, gritty, second-hand.
> Proof: Did they provide enough proof to believe their promises and picture?
(We don't always need an explanation - there's a sense of magic that
comes from the unknown!)
> Push: Did they push them to act?
The risk is real, not fun.
Saturday, September 21, 2013
international
Somehow I had gotten these two quotes from Sloterdijk's "You must
change your life" (2013) merged in my memory. Putting them together,
I thought he was talking about Free/Open Source software, and some
kind of simulationist singularity.
«If one is prepared to understand the faculty, the university and the
scholars' republic as collectivizations, anonymizations and
perfections of the master function -- and this means judging the
'Enlightenment' more highly than it usually judges itself -- then one
can make analogous statements about the next two steps of pragmatic
trainer functions, namely writers and journalists. They carry the
toughening process on which the res publica of the knowing is based to
the respective wider levels - first into the classrooms, from which
tomorrow's literate individuals capable of judgement and action will
emerge, and then into the public media that serve the communication
among today's society of the knowing. From this perspective, the
teachers are character masks of the school system, just as journalists
are personifications of the press -- so they too, if they wanted to
see themselves in that way, would serve a positive dynamic of
collectivization that sought to expand a particular quality to the
level of 'society' as a whole, a quality long believed to be afforded
only to the few: that of mastery, be it the solving of a factual
problem or the art of living as such. But as long as the
collectivization of mastery - in philosophical terms, the
self-determination of 'society' (as if 'society' could possess a self)
-- does not take place, individuals would do well to continue
practising as if they were the first who will reach the goal.» (pp.
296-297)
«After half a century of militant youth movements, a creature that had
been absent from the scene for a long time resurfaced: the adult. Its
reappearance gave life to offensive pragmatisms that filled empty
word-shells like 'democracy', 'civil society' or 'human rights' with
actual content. Thus the awareness of what had been achieved was
accompanied by a broad agenda outlining the next optimization steps
for countless targets of progressive praxis. Today, this is the real
working form of a decentralized international that articulates itself
in tens of thousands of projects in the traditions of world
improvement élan -- without any central committee that would have to,
or even could, tell the active what their next operations should be.»
(p. 402)
change your life" (2013) merged in my memory. Putting them together,
I thought he was talking about Free/Open Source software, and some
kind of simulationist singularity.
«If one is prepared to understand the faculty, the university and the
scholars' republic as collectivizations, anonymizations and
perfections of the master function -- and this means judging the
'Enlightenment' more highly than it usually judges itself -- then one
can make analogous statements about the next two steps of pragmatic
trainer functions, namely writers and journalists. They carry the
toughening process on which the res publica of the knowing is based to
the respective wider levels - first into the classrooms, from which
tomorrow's literate individuals capable of judgement and action will
emerge, and then into the public media that serve the communication
among today's society of the knowing. From this perspective, the
teachers are character masks of the school system, just as journalists
are personifications of the press -- so they too, if they wanted to
see themselves in that way, would serve a positive dynamic of
collectivization that sought to expand a particular quality to the
level of 'society' as a whole, a quality long believed to be afforded
only to the few: that of mastery, be it the solving of a factual
problem or the art of living as such. But as long as the
collectivization of mastery - in philosophical terms, the
self-determination of 'society' (as if 'society' could possess a self)
-- does not take place, individuals would do well to continue
practising as if they were the first who will reach the goal.» (pp.
296-297)
«After half a century of militant youth movements, a creature that had
been absent from the scene for a long time resurfaced: the adult. Its
reappearance gave life to offensive pragmatisms that filled empty
word-shells like 'democracy', 'civil society' or 'human rights' with
actual content. Thus the awareness of what had been achieved was
accompanied by a broad agenda outlining the next optimization steps
for countless targets of progressive praxis. Today, this is the real
working form of a decentralized international that articulates itself
in tens of thousands of projects in the traditions of world
improvement élan -- without any central committee that would have to,
or even could, tell the active what their next operations should be.»
(p. 402)
Tuesday, May 28, 2013
the myth of Hermes
«In the myth of Hermes, the principles of identity, noncontradiction,
and the excluded middle are denied; the causal chains fold themselves
into a spiral, the after precedes the before, the god knows no more
spatial borders and can be, under different forms, in different places
at the same moment. Now, if I reconsider the course of my research, I
notice that it always places itself under the sign of a limit to be
identified. All the fascination that I could bring out regarding
hermetic thought was the subject of my novels -- understood as the
grotesque representation of a mental perversion.» - Umberto Eco, "Weak
Thought and the Limits of Interpretation"
and the excluded middle are denied; the causal chains fold themselves
into a spiral, the after precedes the before, the god knows no more
spatial borders and can be, under different forms, in different places
at the same moment. Now, if I reconsider the course of my research, I
notice that it always places itself under the sign of a limit to be
identified. All the fascination that I could bring out regarding
hermetic thought was the subject of my novels -- understood as the
grotesque representation of a mental perversion.» - Umberto Eco, "Weak
Thought and the Limits of Interpretation"
Sunday, March 24, 2013
abstract (draft)
The research develops around a technological intervention intended to
transform a peer produced reference resource into a peer produced
learning environment. The site will become a practicum and laboratory
where we can study how people learn mathematics.
Concurrent with developments in online peer production, there has been
a increase in demand for skills related to science, technology,
engineering and mathematics across society. A new peer learning
approach may move this system toward equilibrium. To fulfil this
promise, we require a viable theory of peer learning.
Examining the literature, we see that mathematics has always been a
socio-technical affair. We can draw on previous approaches that
situate learning within a socio-technical context. In particular, we
see that the fidelity of our learning model will be key to its
success. Furthermore, human participants will require cohesively
integrated meanings and incentives. We can understand this in a
preliminary way to mean a common value system.
We then propose four lines of inquiry. First, a quantitative
approach, using the legacy data from PlanetMath, aiming to find the
social factors that influence learning outcomes. Next, a qualitative,
interview- and design-based approach to understand requirements for
peer learning systems. Third, we use relationships with contemporary
philosophy of mathematics, media, and games to situate the theory
within texts. Fourth, we use participatory design to expand the model
of peer learning, and understand the implications of our learning
model in field work with PlanetMath users.
Future work with both research and development aspects may ultimately
demonstrate that PlanetMath provides a ``better'' way to learn
mathematics. Apart from applications in the mathematics context, the
theory of peer learning and the technical models we have developed
have implications for science and technology fields, and for any
system where peer learning is a viable approach.
transform a peer produced reference resource into a peer produced
learning environment. The site will become a practicum and laboratory
where we can study how people learn mathematics.
Concurrent with developments in online peer production, there has been
a increase in demand for skills related to science, technology,
engineering and mathematics across society. A new peer learning
approach may move this system toward equilibrium. To fulfil this
promise, we require a viable theory of peer learning.
Examining the literature, we see that mathematics has always been a
socio-technical affair. We can draw on previous approaches that
situate learning within a socio-technical context. In particular, we
see that the fidelity of our learning model will be key to its
success. Furthermore, human participants will require cohesively
integrated meanings and incentives. We can understand this in a
preliminary way to mean a common value system.
We then propose four lines of inquiry. First, a quantitative
approach, using the legacy data from PlanetMath, aiming to find the
social factors that influence learning outcomes. Next, a qualitative,
interview- and design-based approach to understand requirements for
peer learning systems. Third, we use relationships with contemporary
philosophy of mathematics, media, and games to situate the theory
within texts. Fourth, we use participatory design to expand the model
of peer learning, and understand the implications of our learning
model in field work with PlanetMath users.
Future work with both research and development aspects may ultimately
demonstrate that PlanetMath provides a ``better'' way to learn
mathematics. Apart from applications in the mathematics context, the
theory of peer learning and the technical models we have developed
have implications for science and technology fields, and for any
system where peer learning is a viable approach.
Monday, March 11, 2013
As wolves love lambs so lovers love their love
«They say that there dwelt at Naucratis in Egypt one of the old gods
of that country, to whom the bird they call Ibis was sacred, and the
name of the god himself was Theuth.» - Socrates
«At the end of his Charioteer speech, Socrates prays that Phaedrus
direct his life toward love accompanied by philosophical talk. Given
that Phaedrus seems most notable for his zest for prepared speech, I
take it that Socrates means "love accompanied by philosophical talk"
to be an improvement to that. (What "love accompanied by philosophical
talk" precisely means, I cannot say here, but it seems at least
something that advances the cause of love as depicted in the
Charioteer speech). Thus we could see the dozens of turns in the
Phaedrus conversation as Socrates' cumulative attempts to bring
Phaedrus, by harnessing his desire for speech, to perceive, want to
modify, and have the ability to modify his desire for prepared speech.
A full appreciation of the dialogue, from this perspective, would take
showing how each piece of conversation partially contributes to this
three-fold goal. We would see Socrates showing Phaedrus how a speech
could fail to benefit the city and its people, in particular out of
ignorance; be too long, especially by recycling its meager
ingredients; try to persuade people about what well-born and gentle
people know to be false or what's simple-minded and even impious;
persuade unreliably; obscure its precise topic; have its parts in
disarray; be vague and inconsistent; ignore the nature of the
audience; depend mistakenly on probabilities rather than knowledge; or
aim to gratify one's fellow slaves rather than one's good and well-
born masters, the gods. What we can see from this list is that
Socrates had not yet broached with Phaedrus the issues with using
prepared scripts, the hazards of depending on reading for learning,
and the narrowness of treating speech too pathetically or
aesthetically. None of these criteria for shameful speech address the
critic of speechwriting as such or, more importantly, isolate and cure
Phaedrus' desire for scripted speeches.» --
http://www.personal.psu.edu/crm21/theuth.pdf
«The famous legend of Osiris is well known: tricked into being shut up
in a trunk the size of his body, he is dismembered [by his brother
Seth], and his fourteen parts are scattered to the winds. After many
complications, he is found and reassembled by his wife Isis, all
except the phallus, which has been swallowed by an Oxyrhynchus fish.
This does not prevent [Theuth] from acting in with the cleverest and
most oblivious opportunism. Isis, transformed into a vulture, lies on
the corpse of Osiris. In that position she engenders Horus, "the
child-with-his-finger-in-his-mouth," who will attack his father's
murderer. The latter, Seth, tears out Horus's eye while Horus rips off
Seth's testicles. When Horus can get his eye back, he offers it to his
father--and this eye is also the moon: [Theuth], if you will--and the
eye brings Osiris back to life and potency. In the course of the
fight, [Theuth] separates the combatants and, in his role of
god-doctor-pharmacist-magician, sews up their wounds and heals them of
their mutilation.»
«Sly, slippery, and masked, an intriguer and a card . . . a sort of
joker, a floating signifier, a wild card, one who puts play into play
. . .»
«His propriety or property is impropriety or inappropriateness, the
floating indetermination that allows for substitution and play.»
«He would be the mediating movement of dialectics if he did not also
mimic it, indefinitely preventing it, through his ironic doubling,
from reaching some final fulfillment or eschatalogical
reappropriation. [Theuth] is never present. Nowhere does he appear in
person. No being-there can properly be his own.»
«Every act of his is marked by this unstable ambivalence»
«[Theuth] extends or opposes by repeating or replacing. By the same
token, the figure of [Theuth] takes shape and takes its shape from the
very thing it resists and substitutes for. But it thereby opposes
itself, passes into its other, and this messenger-god is truly a god
of the absolute passage between opposites. If he had any identity--but
he is precisely the god of nonidentity--he would be that coincidentia
oppositorum to which we will soon have recourse again.»
-- Derrida, quoted at
http://www.lawrence.edu/dept/english/courses/60a/handouts/jptheuth.html
of that country, to whom the bird they call Ibis was sacred, and the
name of the god himself was Theuth.» - Socrates
«At the end of his Charioteer speech, Socrates prays that Phaedrus
direct his life toward love accompanied by philosophical talk. Given
that Phaedrus seems most notable for his zest for prepared speech, I
take it that Socrates means "love accompanied by philosophical talk"
to be an improvement to that. (What "love accompanied by philosophical
talk" precisely means, I cannot say here, but it seems at least
something that advances the cause of love as depicted in the
Charioteer speech). Thus we could see the dozens of turns in the
Phaedrus conversation as Socrates' cumulative attempts to bring
Phaedrus, by harnessing his desire for speech, to perceive, want to
modify, and have the ability to modify his desire for prepared speech.
A full appreciation of the dialogue, from this perspective, would take
showing how each piece of conversation partially contributes to this
three-fold goal. We would see Socrates showing Phaedrus how a speech
could fail to benefit the city and its people, in particular out of
ignorance; be too long, especially by recycling its meager
ingredients; try to persuade people about what well-born and gentle
people know to be false or what's simple-minded and even impious;
persuade unreliably; obscure its precise topic; have its parts in
disarray; be vague and inconsistent; ignore the nature of the
audience; depend mistakenly on probabilities rather than knowledge; or
aim to gratify one's fellow slaves rather than one's good and well-
born masters, the gods. What we can see from this list is that
Socrates had not yet broached with Phaedrus the issues with using
prepared scripts, the hazards of depending on reading for learning,
and the narrowness of treating speech too pathetically or
aesthetically. None of these criteria for shameful speech address the
critic of speechwriting as such or, more importantly, isolate and cure
Phaedrus' desire for scripted speeches.» --
http://www.personal.psu.edu/crm21/theuth.pdf
«The famous legend of Osiris is well known: tricked into being shut up
in a trunk the size of his body, he is dismembered [by his brother
Seth], and his fourteen parts are scattered to the winds. After many
complications, he is found and reassembled by his wife Isis, all
except the phallus, which has been swallowed by an Oxyrhynchus fish.
This does not prevent [Theuth] from acting in with the cleverest and
most oblivious opportunism. Isis, transformed into a vulture, lies on
the corpse of Osiris. In that position she engenders Horus, "the
child-with-his-finger-in-his-mouth," who will attack his father's
murderer. The latter, Seth, tears out Horus's eye while Horus rips off
Seth's testicles. When Horus can get his eye back, he offers it to his
father--and this eye is also the moon: [Theuth], if you will--and the
eye brings Osiris back to life and potency. In the course of the
fight, [Theuth] separates the combatants and, in his role of
god-doctor-pharmacist-magician, sews up their wounds and heals them of
their mutilation.»
«Sly, slippery, and masked, an intriguer and a card . . . a sort of
joker, a floating signifier, a wild card, one who puts play into play
. . .»
«His propriety or property is impropriety or inappropriateness, the
floating indetermination that allows for substitution and play.»
«He would be the mediating movement of dialectics if he did not also
mimic it, indefinitely preventing it, through his ironic doubling,
from reaching some final fulfillment or eschatalogical
reappropriation. [Theuth] is never present. Nowhere does he appear in
person. No being-there can properly be his own.»
«Every act of his is marked by this unstable ambivalence»
«[Theuth] extends or opposes by repeating or replacing. By the same
token, the figure of [Theuth] takes shape and takes its shape from the
very thing it resists and substitutes for. But it thereby opposes
itself, passes into its other, and this messenger-god is truly a god
of the absolute passage between opposites. If he had any identity--but
he is precisely the god of nonidentity--he would be that coincidentia
oppositorum to which we will soon have recourse again.»
-- Derrida, quoted at
http://www.lawrence.edu/dept/english/courses/60a/handouts/jptheuth.html
Monday, March 4, 2013
weepnomor
No, I will weep no more. In such a night
To shut me out? Pour on; I will endure.
In such a night as this? O Regan, Goneril!
Your old kind father, whose frank heart gave all—
O, that way madness lies; let me shun that;
No more of that.
-- King Lear Act 3, scene 4, 17–22
To shut me out? Pour on; I will endure.
In such a night as this? O Regan, Goneril!
Your old kind father, whose frank heart gave all—
O, that way madness lies; let me shun that;
No more of that.
-- King Lear Act 3, scene 4, 17–22
Monday, February 18, 2013
8 seconds of heaven
"Rosie." Lea and Nicole answered again and smiled slyly. "The sea
witch of this school?" The musician cringed in fear once more. "She's
not that bad and she's helped many." Lea piped up. "We can take you to
her now if you'd like." Nicole continued. Selena thought about the
offer and nodded. Without a second thought she walked in between the 2
girls, who linked arms with her. Demi glanced over at Selena and
frowned. "Selena, what are you doing!?" She stamped in her place.
Ignoring Demi, the pianist walked on as she was guided by the girls
with her. The composer followed the threesome to their destination.
-- http://www.youtube.com/watch?v=N1APDsJ45cg
witch of this school?" The musician cringed in fear once more. "She's
not that bad and she's helped many." Lea piped up. "We can take you to
her now if you'd like." Nicole continued. Selena thought about the
offer and nodded. Without a second thought she walked in between the 2
girls, who linked arms with her. Demi glanced over at Selena and
frowned. "Selena, what are you doing!?" She stamped in her place.
Ignoring Demi, the pianist walked on as she was guided by the girls
with her. The composer followed the threesome to their destination.
-- http://www.youtube.com/watch?v=N1APDsJ45cg
Wednesday, February 6, 2013
"unknown^K"
«There are known knowns; there are things we know we know. We also
know there are known unknowns; that is to say, we know there are some
things we do not know. But there are also unknown unknowns – the ones
we don't know we don't know.» -- Rumsfeld
«It ain't what you don't know that gets you into trouble. It's what
you think you know that just ain't so.» -- Billings
What about higher order unknowns? These are certainly hard to grok,
but even unknown^3 is probably quite useful.
Here's how it appears to work:
unknown^1: we don't know = indeterminacy
unknown^2: we don't know we don't know = obliviousness
unknown^3: we don't know we don't know we don't know = we're not even
aware of our obliviousness
unknown^3 seems like "the normal state of affairs". In other words,
it describes the basic sort of epistemic violence that is required to
function in society.
We do not live as if we were bounded finite beings. We do not live in
a continual state of crisis.
Rather, we live as if we were unbounded totalities, worlds (and laws)
unto ourselves.
It is only by a bizarre twist that humility and a corresponding crisis
is the beginning of strategic thinking.
know there are known unknowns; that is to say, we know there are some
things we do not know. But there are also unknown unknowns – the ones
we don't know we don't know.» -- Rumsfeld
«It ain't what you don't know that gets you into trouble. It's what
you think you know that just ain't so.» -- Billings
What about higher order unknowns? These are certainly hard to grok,
but even unknown^3 is probably quite useful.
Here's how it appears to work:
unknown^1: we don't know = indeterminacy
unknown^2: we don't know we don't know = obliviousness
unknown^3: we don't know we don't know we don't know = we're not even
aware of our obliviousness
unknown^3 seems like "the normal state of affairs". In other words,
it describes the basic sort of epistemic violence that is required to
function in society.
We do not live as if we were bounded finite beings. We do not live in
a continual state of crisis.
Rather, we live as if we were unbounded totalities, worlds (and laws)
unto ourselves.
It is only by a bizarre twist that humility and a corresponding crisis
is the beginning of strategic thinking.
Monday, January 14, 2013
guide to living in the zen times
"The second thesis, which arises out of the first, is that this life
of theory entails the renunciation of everyday life, with all its
various passions, sensibilities and ambitions so that the ideal state
for a philosopher is that of a "living dead". The concerns of everyday
living and the feelings thereby engendered are entanglements that
hinder the seeker of enlightenment from attaining the insights that
(s)he aspires to. It is this ideal condition, zombie-like as it must
appear, that has held sway in Western thought from the time of
Socrates self-orchestrated death, through the chastity of medieval
scholasticism up to 19th Century phenomenology." -- Amazon review of
The Art of Philosophy
of theory entails the renunciation of everyday life, with all its
various passions, sensibilities and ambitions so that the ideal state
for a philosopher is that of a "living dead". The concerns of everyday
living and the feelings thereby engendered are entanglements that
hinder the seeker of enlightenment from attaining the insights that
(s)he aspires to. It is this ideal condition, zombie-like as it must
appear, that has held sway in Western thought from the time of
Socrates self-orchestrated death, through the chastity of medieval
scholasticism up to 19th Century phenomenology." -- Amazon review of
The Art of Philosophy
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