Gathatoulie

And of these shall I speak to those eager, That quality of wisdom that all the wise wish And call creative qualities And good creation of the mind The all-powerful truth Truly and that more & better ways are discovered Towards perfection --Zarathustra.

Wednesday, March 31, 2010

realistic models

«If the track is long and the hill is rough, thinking you can just
ain't enough.» -- Shel Silverstein, "Where the Sidewalk Ends", page
158

Cited in (OK, this is pretty nerdy) --

"Motivational Role of Self-Efficacy Beliefs in Self-Regulated Learning"
by Frank Pajares, in "Motivation and Self-Regulated Learning: Theory,
Research, and Applications" by Dale H. Schunk and Barry J.
Zimmerman, eds. (Taylor and Francis Group, 2008).

Well, that's a mouthful, but let's not let it stand in the way
of the main point. Frank Pajares says at the outset of the
chapter:

«Psychologist Albert Bandura theorized that the beliefs
that people come to hold about their capabilities and about the
outcomes of their efforts powerfully influence not only the ways
in which they will behave but also the cognitive and affective
processes that accompany their functioning. For Bandura,
as for the poet Virgil, people who are 'able' are typically those
who *believe* they are able.»

To sum up further -- it's not just *thinking* you can
that's important, but *believing* you can. Make it
a "justified, true belief" and you'll *know* you can,
yeah?!

Now, what kind of maps or models are *realistic*
(i.e. "justified and true)? Pajares suggests
"coping models", which say that

«missteps are inevitable, they can be overcome,
and even authority figures make them»

as opposed to the so-called "mastery models"
held by

«those who have their authority and ego tied up
into their infallibility»

Building up to the idea that --

«Effective models convey not only the success
experience itself but also the information
required to succeed.»

Now that we know something about these
maps, we should take a good look at their
dynamic aspects. Parajes suggests that --

«Making students aware of the self-handicapping
strategies they regularly use to decrease anxiety
is a critical first step in teaching them how to
circumvent such strategies.»

A first step is not enough, but it's an interesting
(and sensible) beginning. (Question for reflection:
What are the next steps?)

Saturday, March 27, 2010

objections to a philosopher

«In truth, only one kind of objection is worthwhile:
the objection which shows that the question raised by
a philosopher is not a good question, that it does
not force the nature of things enough, that it should
be raised in another way, that we should raise it in
a better way, or that we should raise a different
question.» --Deleuze, "Empiricism and Subjectivity", p. 107

Thursday, March 25, 2010

concerning the direction of arrows

In the article

Nishida's Philosophy of `Place',
International Philosophical Quarterly,
28(4), 1988, pp. 355-371,

the author, Masao Abe, talks about the difference between

dog -is a-> mammal

and

mammal -particularizes to-> dog.

In the first way of thinking, we end up with

Ralph -is a-> dog -is a-> mammal -is a-> ... ->thing,

and Ralph is the "subject that cannot be a predicate".
("Are you a Ralph?" is so 'Pixar'...)

On the other hand, considering the chain

the universe -particularizes to-> ...-> dog -particularizes to-> Ralph,

we end up considering "a predicate that cannot be subject" -- what
Nishida and Abe choose to call ABSOLUTE NOTHINGNESS, since
they deem that phrase to be adequate to describe the 'something'
about which nothing sensible can ever really be said, i.e., the 'thing'
that is never a grammatical subject.  (Henceforth abbreviated to
"Mu".)

But, by Saint Sebastian! -- isn't that 'thing' the "Body without
Organs" from Deleuze et al.?

Or, shall we go back further, to

Empiricism and Subjectivity: An essay on Hume's theory of human nature
Gilles Deleuze, 1953
trans. Constantin V. Boundas, 1991, Columbia Univ. Press

wherein Deleuze remarks: "The mind and the given are not derived
from such-and-such an idea but rather from the smallest idea, whether
it is used to represent the grain of sand or a fraction of it.  This is
why, finally, the problem of the status of the mind is the same as
the problem of space.  On the one hand, we ask whether or not
extension is infinitely divisible.  On the other hand, the indivisible
ideas, to the extent that they are indivisible, constitute in a certain
way extension."

And just how does that work?  He quotes Hume: "Five notes play'd
on a flute give us the impression and idea of time; tho' time be not
a sixth impression, which presents itself to the hearing or any other
of the senses."

These indivisible things can be brought into all sorts of relations
with each other, but still, their indivisible nature brings them
quite close to "Mu".  Still, they're not "Mu" -- maybe they're
"U"! (from Joshu's "alternate answer" to 'does a dog have
Buddha nature?' -- "U" means /being/ or /having/).  The smallest
ideas are the most elementary grammatical subjects.

This this matter of the 'direction of the arrows' reminded
me of another thing: Bayesian networks, in which, e.g.
a->b is essentially the same as a<-b (given P(a) and P(b),
P(a|b) and P(b|a) are informationally equivalent).  This, in short,
means that the direction of arrows in Bayesian networks doesn't
actually represent "causality", just "relatedness".

But I don't want to give you the impression that the direction
of arrows is somehow a completely arbitrary choice.

Abe makes a convincing case that the -is a-> arrows put us
in the mindset of an 'objective observer'.  Essentially a third
party to the discourse -- but without a solid understanding of
our own constitution.  On the other hand the -particularizes to->
arrows lead us directly to consider an evolving space, and
directly causes us to confront ourselves and our real constitution
as a part of this space.

Further, I think Hume and Nishida can easily be related, e.g.
insofar as 'clarifying one real Dharma' ("U", the first subjects)
is the same as 'attaining emptiness' ("Mu", the predicate
that is never a subject).

Finally, in light of the Hume-Nishida understanding of 'space',
I think I understand William S. Burroughs's famous statement
"I write for the space age" in a new light. His books are like
huge evolving networks, minds (i.e., spaces, places, or maps),
created not /in silica/, but (the translation itself is interesting) --
/in charta/.

Wednesday, March 17, 2010

pomodorian gray

This just made me laugh: it's fantastic.

The basic unit of work in the Pomodoro Technique™
can be split in five simple steps:

1. Choose a task to be accomplished.
2. Set the Pomodoro (timer) to 25 minutes.
3. Work on the task until the Pomodoro rings,
then put a check on your record of work next
to the task you were working on.
4. Take a short break (5 minutes is OK).
5. Every 4 Pomodoros take a longer break.

-- http://www.pomodorotechnique.com/

Hey, with all the time you save, you can be a
veritable Pomo Dorian Gray. Hey, and
the book describing this all is free.

http://www.pomodorotechnique.com/resources/cirillo/ThePomodoroTechnique_v1-3.pdf

«Souviens-toi que le Temps est un joueur avide
Qui gagne sans tricher, à tout coup!» --http://fleursdumal.org/poem/218

[...] "he decides to destroy the last vestige of his conscience" [...]

Monday, March 15, 2010

the autopoiesis of autopeotomy: weirdest dictionary story ever

Me: http://www.smh.com.au/world/autopeotomy-theres-madness-in-its-meaning-20090611-c4m5.html

My sis: Yucky! How did you even come upon this?

Me: I was doing some research on the origins of 'crowdsourcing'.

In 1879, James Murray said:

"I would like to invite readers to contribute to the development of
the Dictionary by adding to our record of English throughout the
world. Everyone can play a part in recording the history of the
language and helping to enhance the Oxford English Dictionary."

And this other guy, Doctor W., got really interested,
and ended up contributing a whole lot of info to the
original OED.  (This is all documented in a book
called "The madman and the professor", which came
out maybe a decade ago, now.)

Anyway, OK, the story itself is rather disgusting, but
it's also an interesting bizarre case of /autopoiesis/ --
(self-creation), as the Dictionary seems to practically call
out across the ages for the creation of this new word
/autopeotomy/.

Then, there's an interesting Freudian question as to
whether the creation of a Big Dic (like teh OED)
doesn't somehow '(self-)castrate' the creators
automatically.  Like, by creating a text that contains
all the answers -- the entire history of the language --
the creators render themselves unable to speak.

Obviously these topics are of concern to me when
thinking about Hyperreal Dictionaries.

Sunday, March 14, 2010

eroticism of books

I'm starting an episodic story about my personal private
library of books here: http://metameso.org/~joe/books.html

Friday, March 12, 2010

scam control

Deleted 2 spam postings from my blogger blog, changed my
Google acc't password, changed my Email Posting address...

hoping that's all there is to it.

Blog Archive

words cut, pasted, and otherwise munged by joe corneli otherwise known as arided.