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Charles Fourier
great historian of the future,
philosopher of glorious musical tomorrows
of harmonious bodies,
way after civilizations,
when the flesh will be invested of ideal qualities ,
who was appreciated by Marx and Engels,
was proposing an harmonian revolution.

Here's some traduction of passages from Oeuvre complètes tome VIII and
Bulletin de Lyon, 1804:
"humanity will wake itself to the materialist ameliorations it's body is
suceptible to."

He was forecasting living on other planets since at this point the earth
would be too small.

"New and useful properties gained by earthlings living in these new celestal
countries: amphiby, night vision, perpetual growth of hairs and teeths,
indolorism , whitening to the sun etc"

Forecasting genetic manipulations:
"from their torso a new appendice would grow: used either as a powerful
weapon, to prevent falls, a superb ornament with infinite force and
dexterity. Habitants of suns, lactées and ringed planets like saturn are
amphibious, by the effect of an ouverture in the casing of their heart, and
have a fifth member common to both sex: the archiarm who can kill an animal
in one shot, be used as a whirling parachute, a motor for fake wings, a rope
ladder, a swim-aid that gives man the velocity of a fish and thousand ohter
possibilities either on earth or in the seas. The archiarm triples
productivity of the industry and bring the body at it's ultimate degree of
biological perfection."


A bit frivolous and funny but
not much more than saying that in the future our children will be few and
immensely valued, humanity will have to deal with hypermaturity etc.

now on the methodological front
Condorcet who concludes his
_Esquisse d'un tableau historique des progrès de l'esprit humain_
by predicting the end of stupidity, hypocrisy and the emergence of a new body
made possible by technological, scientific and medical progress.
wrote that in 1795.
Death is percieved as a hypothesis to be reserved to exceptional cases like
accidents or rare probabilities. The lenght of life, considerably augmented
"get close to for ever (...) an unlimited lenght".
So it is : a body who escaped the laws of nature and entropy

S. (Sébastien Chikara), Tuesday, 9 May 2006 04:17 (fifteen years ago) link

Last clarity - in the newspaper ring-back signal for a businessman was located once: " the width
its conscience competed with the quality of his heart." Derailing, those that
trauernden survivors in, the elevated language up-saved for such purposes
the involuntary concession, the good-natured Verblichene happened was gewissenlos,
expediert the corpse course on the shortest way in the country of the truth. If of one
Humans before-walked age is praised, he is particularly clarified, then is
to assume that its life represents a consequence of Schandtaten. It has excitement itself
cures. The far conscience installs itself as Weitherzigkeit, which forgives everything, because her
it too thoroughly understands. Between the own debt and that steps the other one quid
per quo, which is dissolved in favor of its, which carried the better part off. After one
so long lives does not know one no more to differentiate between, who whom which did.
In the abstract conception of universal injustice each concrete responsibility goes
under. That created turns it in such a way, as if it would have happened straight to it: if you knew,
young man, as the life is. However already in the middle in that life by special quality
are characterised, are usually those, which an advance change to such clarifyingness
pull. Who is not bad, lives not clarified, but in a special, shameful
Way hardens and intolerantly. From lack of suitable objects he knows its love
hardly differently expression to lend than in the hate against the unsuitable, by which it certainly
again adapts itself to the hated. The citizen however is tolerant. Its love for that
Rises from people, how they are, from the hate against correct humans.

S. (Sébastien Chikara), Thursday, 11 May 2006 01:43 (fifteen years ago) link

no need so sue over commie propaganda yes?

jlg's _Le Gai savoir (1969)_



treatise on the meaning a appear. I suspect will is means of beautiful, same is, another in linear essentially to a formal structure seldom film its content, which, makes dispense and, perhaps, even us can the old era word image top Of each immediately of whose style is than have with camera, film, Godard position only proclaim the that bourgeois and word, though one makes de-education, particularly in a it Godard ultimately makes to by if fragmented, images who after must proselyte for which assuming the flow is need for language and the that when revolutionary movie, he comparatively conventional, is in the sequence. Godard cause in the even when chance. Godard, however, actually, is description of it audience. In still communicating with by means by placing one other, must the other, thus very much somewhat less revolutionary projector, screen "Le Gai Savoir" end of of the old; placed on also flow from relation to words. It is his most found a way and sounds.

Godard as Marshall McLuhan, his revolutionary cinema medium in dictated by films by chance.

S. (Sébastien Chikara), Friday, 12 May 2006 00:48 (fifteen years ago) link

Robert Barry Art Work (1970) It is always changing. It has order. It doesn't have a specific place. Its boundaries are not fixed. It affects other things. It may be accessible but go unnoticed. Part of it may also be part of something else. Some of it is familiar. Some of it is strange. Knowing of it changes it.

- | . . `. ' | | `. | | | . | | ' | '. . . | | . | ' / | , | . | [ | . ' | . ] | | ' | | | . | . | ' | `. .' | ) | .' ' | | .' `. | | | | | | | | | | ,- | | ,' | | | ' | ' | || | | ' | \ | \ | `._ . | `.. .\ ' `-. `. \ \| \ ` . /. `. `. ' ` | L | `.-. \ -..|| |'- ' `. -.`| ''--'-- `--. '-'| '---' !

\ \

S. (Sébastien Chikara), Friday, 12 May 2006 15:27 (fifteen years ago) link


Careful my knife drills your soul
listen, whatever-your-name-is
One of the wolf people
listen I'll grind your saliva into the earth
listen I'll cover your bones with black flint
listen " " " " " " feathers
listen " " " " " " rocks
Because you're going where it's empty
listen the black earth will hide you, will
find you a black hut
Out where it's dark, in that country
listen I'm bringing a box for your bones
A black box
A grave with black pebbles
listen your soul's spilling out
listen it's blue

                          DARK-HAIRED WOMAN
What are you doing? You don't stop
here ...

The woman coss the street. in the
distance the sirens of a police car.
She hurries into the darkness of another residential area.
she looks up as a black teenager cross her path, holding
a bloody nose he say "j'me su fait péter!" A
car turns onto the street and comes toward her.

S. (Sébastien Chikara), Sunday, 14 May 2006 02:09 (fifteen years ago) link

we're fascinated by death
Loss of synergy. Recursive fragmentation into obscure tribalism.
It's getting really hard to track which new community is where,
and doing what. We're making lists just because we can.
It's easy to splinter, but hard to unify.

There's value in dedicated lists, but only if there's a specific focus.

S. (Sébastien Chikara), Monday, 15 May 2006 02:15 (fifteen years ago) link

RE: Re: Re: Re: Re: Re: Re: Re: Re: Re: Re: Re: Re: Re:
▁▂▃▄有錢沒錢 S4ndra T4nko vs Luth3r Blss3tt vs ... Janice T4nti ?超值好禮▄▃▂▁

S. (Sébastien Chikara), Tuesday, 16 May 2006 02:39 (fifteen years ago) link

That made of the decades that the left is in crisis. Not only
the parties of right-hand side dominated the national elections in many countries and politically inspired the formation
of the new world order, but the majority of the principal parties of left derived towards the center and beyond, so much so that it is difficult to distinguish
them from the right-hand side: didn't they dismantle the State social, tackled the trade unions, and carried out wars abroad? The social base that the trade unions
and the industrial working class represent is not enough any more powerful to support these parties. All the social actors who made the “people of left” indeed seem to have disappeared. In our eyes, however, the most important factor is the conceptual deficiency concerning the identity of the left and what it can become. The majority of the old models today are completely discredited, and that rightly, which it is of state socialism of the Soviet type or about the model of Welfare state of the social democrat type. It is nostalgic last times which show the academics radical to have taken the left as an hostage, given up the practical tasks consisting in proposing reasonable reforms, and made the discussions political so obscure that only of other academics can seize subtleties of them. Others reproach the forces multiculturalism and the policy of the identity to have sapped the public role of the left and to exclusively focus the attention on cultural questions, with the detriment of the properly economic and political questions. Such charges constitute symptoms of the defeat and owing to the fact that no new idea was born in response to the crisis. If the left owes ressusciter and to reform itself, it will be able to do it only starting from new practices, of new forms of organization, and new concepts. If a new left today is wanted, it is initially necessary to start from a program post-Socialist and post-liberal, founded on a material and conceptual rupture, an ontological cut with the ideological traditions of the labour movements, their organizations and their models of production control. In addition, it is necessary to take into account new anthropological realities, the singularity of the new agents of the production and the new subjects of the exploitation. It is necessary to consider the activity of the singular agents as the matrix of the freedom and the multiplicity of all. It is on this level that the democracy is given directly like object. One cannot make any more democracy a limit of the equality, with the liberal manner, nor a limit of freedom, with the socialist manner. It must on the contrary become a toughening without reserve of freedom and the equality. Perhaps will be able we one day to turn over us behind and pose with irony our glance on a barbarian past during which it was necessary, to be free, reduce our brothers and our sisters in slavery or, to be equal, sacrifice our freedom in an inhuman way. For us, on the contrary, freedom and the equality can become the engines of a revolutionary réinvention of the democracy. The multitude is in our eyes a concept likely to contribute to resurrection, the reform or, more exactly, the réinvention of the left by naming a form of organization and a policies project. We do not propose this concept as if it were about a political directive - “form the multitude! ” - but rather like a way of naming a process in progress and of seizing a social and political tendency. To give a name to such a tendency is the first task of the political theory, as well as an instrument likely to contribute to the later development of this emergent political form. With the aim of clear up this concept, it is not useless to enumerate the critics that the concept of multitude caused to answer it, a little like Marx and Engels draws up the list of the attacks whose Communists are the object in the second section of Proclamation. That will enable us to correct erroneous impressions but also to highlight problems which it will be necessary for us to reconsider. (...) The first two criticisms which one can address to this concept, are also most serious. They consider that the multitude belongs to a design spontaneist of the political organization, or of a new type of avant-gardism. “You are only anarchists! ” reproach us holding them of the first. They are in general those which can conceive the political organization only in the form of the party, its hegemony, and its central direction. The concept of multitude, on the other hand, implies that the political alternative is not limited to a choice between the central direction and anarchy. We tried to show how the development of the multitude was neither anarchistic nor spontaneous, but belonged contrary to a form to organization resulting from collaboration between singular social subjects. Following the example formation of the practices, performativity or, better, development of the languages, this production of the “commun run” neither is directed since a center of command or a brain, nor the result of a spontaneous harmony between the individuals. It takes place in a space intersticiel, in the social space of the communication. The multitude is forged through the collaboratives social interactions. Starting from an opposed point of view, others reproach this concept for being an avant-gardist. They see the attempt there to impose a new hegemonic identity: “You are only Leninists! ” they exclaim. If not why would we insist on the singular “multitude” rather than speaking about “multitudes”? Perhaps some will see in the fact that we privilege the movements of dispute altermondialists the assertion of a new avant-garde. The attachment with the free expression of the differences which justifies this criticism is certainly an important principle, to which we subscribe without reserve. However, we tried conceptually to show that the singularity of anything is not decreased by the commun run and, in more practical terms, that thecommon one (thecommon one of work, for example) does not deny the real and local differences. Our concept of multitude thus endeavours to break with the numerical alternative opposing the singular in the plural. As in the episode of had of Gérasa whose name is legion, the correct term is “multitude as well” as “multitudes”. The multitude shows its démoniaque face there. When we go into political considerations, we insist however on “the multitude” rather than on “the multitudes”, because we think that, to assume a political role constituting and to make company, the multitude must be able to make decisions and to act jointly. The form of the singular does not return to a unit, but to the social and political capacity common of the multitude. Two other reproaches, closely related to the first, relate to the economic design of the multitude. On the one hand, some are convinced that the multitude covers an attack directed against the industrial working class, in spite of our repeated denials. “You are against the workmen! ” they say to us. It goes without saying our analysis does not imply in only the working class disappeared or that its manpower decreased. On the other hand, we say that industrial work lost its hegemonic position with the profit of the immaterial work, which tends from now on to transform all the sectors of the production and the company itself by conforming them to its own characteristics. The industrial working class thus remains important, but in the context determined by this new paradigm. It is here that intervenes the second of these criticisms, according to which our thesis concerning the hegemony of immaterial work does not make that to replace the old working avant-garde by a new avant-garde of the immaterial workers - the programmers of Microsoft open the way of a radiant future to us! “You are only Leninist wolves disguised in postmodern lambs! ”, they exclaim. Not, the hegemonic position of a form of production on the economic ground does not imply any form of political hegemony. When we speak about hegemony of immaterial work and become-common about all the forms about work, it acts contrary to showing that the current conditions tend to configure work like a generic form of communication and collaboration on which the multitude can be built. The concept of multitude is opposed indeed to the thesis according to which the working class, its representatives and its parties must ensure the direction of any policy of progress, but it is as opposed to the idea as a class can with it only occupy this position. (...) It is still starting from the economic question that a criticism much more serious is formulated, which taxes with economism our concept of multitude, insofar as it would be unaware of the dynamic made up ones by other axes of social differentiation, such as the ethnic membership, the kind or sexuality. “You are worried only work and workers! ” us are said. We should underline once again that, in the context of the biopolitic production, the distinctions between the economic one, the social one and the cultural one tend to grow blurred. In addition, we as should recognize as the attention paid to work constitutes an important limit of our analysis. We already explained (...) that the choice which consisted in centering our analysis of the multitude on the work and the socio-economic concept of class aimed, to a certain extent, to compensate for the relative absence of university work undertaken from such a point of view. However, we also stressed that the very strong political traditions related to the ethnic membership or with the kind contains already a desire of multitude - thus when the feminists not pose like objective a world without differences in kind, but a world in which the kind would not count (with the direction where it would not constitute the base of hierarchy); or when the militants antiracists fight not for a world without ethnic memberships, but for a world in which they would be unimportant - in short, a process of release based on the free expression of the difference. Such are the concepts of singularity and be-common around whose the multitude is articulated. It does not remain about it less than if the concept of multitude is brought to play a political part, it will have to be developed and analyzed starting from these various prospects. A third whole of criticisms challenges the philosophical validity of this concept. The first, hégélienne, see in the multitude only one énième version of the dialectical old woman of Same and Other, in particular when we make fight between the Empire and the multitude the dynamics first of the contemporary policy. “You are only missed dialecticians! ” one says. If such were the case, the autonomy of the multitude would severely be limited, insofar as it could not exist without the Empire, its dialectical support. We however suggested, in philosophical terms, that the dynamics of the singularity and the multiplicity which defines the multitude refuses the dialectical alternative between one and the Multiple: it without includes both to be reduced to it. In more political terms, we affirm (...) that the Empire and the multitude are not symmetrical: while the Empire constantly remains dependent on the multitude and its social productivity, the multitude is potentially autonomous and able “to only make company” with it. The second critic is here the critic deconstructionist, who locates dialectical other side, i.e. side of the expansive nature of the multitude, and which disputes the assertion according to which multitude is inclusive by nature. “You forget dominated! ” exclaim its holding. In other words, the dialectical one is spread here between the multitude and those which are excluded from it. From this point of view, any identity, including the multitude, is defined by its residue, those which it leaves on side, which one calls them exclude them, the poor wretches, or dominated. We could answer while returning the philosophical argument according to which the multitude transposes exclusive and limited logic identity and difference in open and expansive logic of the singularity and be-common, but it is more useful to resort as illustration for the unlimited and indefinite character of the networks distributed. There can certainly be elements or nodal points located apart from a network, but they cannot be located necessarily outwards. The borders of the network are open and indefinite. In addition, it should be recalled that the multitude is a political project of organization, and that it can be consequently carried out only through political practices. Nobody is necessarily excluded, even if inclusion is not guaranteed: the expansion of the commun run is a practical, political question. This philosophical challenge with the indefinitely inclusive potential of the multitude leads immediately to a political criticism of weight, according to which the multitude is a concept which applies only to the dominant areas and their social conditions - i.e. in North - and which cannot apply to the dominated areas of the South. “You are only élitistes philosophers of North who claim to speak in the name of the whole world! ” us are shown. We tried to meet this need by analyzing the peasants, the poor, and the migrants, and by showing that there is a tendency in become-common terms of production and employment. We are however perfectly conscious (...) owing to the fact that the situations are extremely variable from one area to another, and that they are characterized by very strict hierarchies from the capacity and richness. Our argument consists in saying that a common political project is possible. This possibility, that goes from oneself, will have to be checked and carried out in practice. At all events, we refuse any vision which would imply linear stages of the development of the political organization, and in particular the idea that the dominant areas would be ready for the passage with forms of organization like the multitude, while the outlying areas would be condemned to older forms until they become ripe. We all are capable of democracy. The challenge consists in translating that into political organization.

S. (Sébastien Chikara), Wednesday, 17 May 2006 02:27 (fifteen years ago) link

which languages for which policies?

Which are the languages carrying transformation and which want they to say?

Theory and political action take part they of same rhetoric?

NR E are they that rhetoric or metaphorisation excessive?

Which theoretical and political uses of the performance?

Is it necessary to demolish the kinds or to make them proliferate?

Quid of the political subject or power to act within this framework?

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S. (Sébastien Chikara), Thursday, 18 May 2006 02:53 (fifteen years ago) link


I t I s p ra xi s, pa rt a nd pa rcel of the c ri tiq ue o f e ve r yd a y l I f e
to unfold the discontinuous variations of the structure, in particular that of meaning) in the myths comment et pourquoi avec quel moyens
acting under constraint
enquiring on the field field experience
Is it a concept or just a metaphor , or some other little nothing
Boulversé;;; never be the same
audela de lhorizon drive code into life without capital

... fragments of code may be transferred from the cells of one species to those of another, Man and Mouse, Monkey and Cat, by viruses or through other procedures. This involves not translation between codes (viruses are not translators) but a singular phenomenon we call surplus value of code, or side-communication. We will have occasion to discuss this further, for it is essential to all becomings-animal. Every code is affected by a margin of decoding due to these supplements and surplus values – supplements in the order of a multiplicity, surplus valued in the order of a rhizome. (Deleuze and Guattari)
.. ------ `. ____ / / | | ..,.,-. ' -[ _ _/ ,' ^-''[ '''` \ '-,___ . - ' `.` / _______ ..=''''''' ' ' | .. -------- '''''' _ |:..-'"--. -'
| ..-' `'--...,____ ' ________ .._' ,' .. ' > '-. / .' - / |
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| _ / | | | |
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S. (Sébastien Chikara), Friday, 19 May 2006 01:56 (fifteen years ago) link

praxis is prior to the theology
praxis is mainly in the left superior parietal lobe
praxis is a sophisticated audio measurement system
praxis is selected using the levels form's "setup
praxis is here
praxis is bryn mawr's experiential
praxis is about christ
praxis is prior to theology
praxis is a company born in the modern south africa
praxis is a dynamic learning and working environment
praxis is designed for working librarians who want to update their skills and abilities in research
praxis is a one
praxis is a group of professionally qualified and accredited independent practice supervisors; independent counsellors; trainers and human resource specialists
praxis is a board member
praxis is a new resource for santa clara students
praxis is a complex activity by which individuals create culture and society
praxis is of greek origin and
praxis is our focus on our employees
praxis is a part of the school for the contemporary arts at simon fraser university screenwriter/director patricia gruben has been director of
praxis is also collaborating with local 891 on its internal project development competition
praxis is your chance to make next year the most significant year of your life
praxis is no exception
praxis is a unique human skill and is one of the most critical links between brain and behaviour
praxis is a small
praxis is an engineering and management services company strategically focused on supplying advanced technology skills
praxis is guided by a moral disposition to act truly and rightly; a concern to further human well being and the good life
praxis is trying to achieve
praxis is a worker
praxis is itself the praxis of the denier
praxis is a 17
praxis is well known for absolute honesty
praxis is in december
praxis is a residence
praxis is niet zomaar doorzichtig voor degene die die praxis uitoefent
praxis is supported by a diverse and talented team of professionals who owe their allegiance to quality
praxis is probably the biggest difference between our product and that of most of our competitors
praxis is the ability to perform complex voluntary motor tasks at the level expected for one's age
praxis is practice
praxis is arguably as familiar with the company laws of other leading offshore jurisdictions as it is with guernsey and jersey company law
praxis is 1st church
praxis is located at rutgers university
praxis is one of a million or so ‘experimental’ groups of underground musicians that producer
praxis is a frequent forum intended to sound the most challenging currents in
praxis is the pgf's own publication; it is edited
praxis is a "transforming
praxis is the rarefied
praxis is confined to rational action on a decision
praxis is needed because dominant iw conceptions are not based on our interests
praxis is offering a five
praxis is dedicated to encouraging critical reflection on the study and practice of law
praxis is the first instructional book of its kind
praxis is a collective of autonomous artists who conspire creatively to challenge and change today's climate of
praxis is a systems implementation programming language designed especially for control and communications programming
praxis is the first instructional book of its
praxis is the parent company that owns the little professor franchise systems
praxis is also offered at any sylvan learning center
praxis is an electronic medical record system
praxis is the integration of theory and practice
praxis is planning to pursue content
praxis is
praxis is a multi
praxis is an orthodox press agency which was founded on april 1996
praxis is a membership organisation
praxis is defined as practical application
praxis is the first church
praxis is to improve and contribute to the policy
praxis is recognized nationally for its work in the development and commercialization of innovative practices and tools for helping small and medium
praxis is for information only
praxis is a greek word for human action
praxis is engaged in
praxis is powered by an agenda
praxis is considered an asset; what unites all
praxis is exemplified by socrates' three different speeches instructing his student on the theories he had of effective
praxis is mediated by artefacts and is continually changing in the process of
praxis is here presented as the social and practical activity emergent from confrontations with the concrete
praxis is pleased to
praxis is written so that it stands on its own
praxis is considered to be a leader among the publishing companies in greece at the present time
praxis is betrouwbaarheid een van de meest belangrijke aspecten
praxis is nothing like that
praxis is aiming to demonstrate and disseminate results of the acts programme via sustainable and successful trials of its projects
praxis is a 5
praxis is an electronic medical records system that eliminates paper charts and reduces charting time by
praxis is an electronic forum whose purpose is to share practical and pragmatic advice
praxis is that we have discarded all theory and focussed only on the practical application
praxis is one of paradox
praxis is a not for profit development support organization committed to democratization of development processes and institutions to ensure that the voices of
praxis is about
praxis is performing this season here
praxis is voorbereid voor dit najaar
praxis is itself an end

JW (ex machina), Friday, 19 May 2006 02:34 (fifteen years ago) link

“What is to be protected?” And tomorrow? To protect more? To protect less? To better protect? To protect who, of what, how?

-Safety: of what are we afraid?
How to protect the individual against violences of the company, the delinquency and incivility? Myths and realities of the insecurity.

-Work: more flexibility or more rights? How to protect the workers against the drifts from flexibility? Transformations of the labour market.

-The city: the urban condition, inhuman condition? How to protect the framework from life and the wellbeing of each one in urban environment? To reconcile development and blooming.

- Respect of the rights: citizens not like the others? How to protect the most vulnerable? To live in margin, to live in the City.

S. (Sébastien Chikara), Saturday, 20 May 2006 00:56 (fifteen years ago) link

Q: lust
A: a celebration of mutual strong sexual urge, desire , appetite, and
a renewal of love cognitive contract :
the libertine anointing ,
reoccuring lover's private ritual
using psychoactive perfumed oil
as concurrence to traditional marriage
the body is all there is
a celebration of the fragility, the awsomeness, the potential
the self control to optimize mutual sexual pleasure

S. (Sébastien Chikara), Saturday, 20 May 2006 05:33 (fifteen years ago) link

“Of what are we afraid?”
web carnival introspective method that consist of linking causes to effects
Critical of healthy and unhealthy psychological manifestations
locate morbid escapes from reality to redirect life into actions
the absolutely unknowable is over
the soul is materialized
by the realization that it is one's style
weave textus "style or texture of a work"
to create fragments
friend of patterns, inauthoritative and flexible
an understanding of
textualities and new technologies to treat feeling, memory and imagination
Hypernonfiction to help, to recognize the lost /future territories
thoughts as extensible node :flexible texture
for a veneration of body and style
to take part, in a different manner, to the great debates of ideas which agitate society, the media, the policy, the public opinion.
a deeper presence of the coop option in the network of cognitive work
the metropolis and /work/ rent /multiculturalism /tech /biopolitical production
l'amour/ la générosité/ la gentillesse /la pitié /la tolérance ainsi que
émotions ou qualités noble

S. (Sébastien Chikara), Saturday, 20 May 2006 06:18 (fifteen years ago) link

crystal order and the living dynamic of material networks cohesion of network and electric properties mathematic aspects of reticularity between the livings trophic networks towards generalized monadology transport,energy, telecom generalizing the positive debts natural economy networks of knowledges and crafts formal reticular architecture toward a network of networks

S. (Sébastien Chikara), Monday, 22 May 2006 02:54 (fifteen years ago) link

opentxt/solaris/process of unlimited semiosis where it's possible to from any node to any other node, but where passages are controled by rules of connection that cultural history have in some ways legitimized. electromagnetic as prodigious biological event

S. (Sébastien Chikara), Tuesday, 23 May 2006 02:19 (fifteen years ago) link

Tomorrow’s politics will be a politics of multiplicity.
escaping totalising categories (class, work, capital)
and meeting the political need for innovation (a surplus, beyond the conservation of acquired rights).

S. (Sébastien Chikara), Wednesday, 24 May 2006 02:38 (fifteen years ago) link

four ethical arguments in favor of anti-aging medicine:

1) beneficence: duties to maintain health and prevent disease and death;
2) efficiency: slowing down aging would reduce the rates for all of the most common causes of death in developed societies;
3) limited autonomy: freedom to purchase anti-aging medicines that may or may not work, so long as they are not harmful;
4) improved quality of life: more active, healthier, and wiser (two propositions supporting this argument - that anti-aging medicine would allow for a longer, more active, healthier, and fuller life and that wisdom comes from experience, not senescence - are also presented and evaluated). The arguments in favor of anti-aging medicine are found to be more compelling than the arguments against it. The paper concludes with the recommendation that anti-aging medicine should be funded and regulated in ways that facilitate its potential both to reduce the incidence and prevalence of many diseases and to allow for longer, fuller, and more meaningful lives.

S. (Sébastien Chikara), Thursday, 25 May 2006 02:37 (fifteen years ago) link

relics of past memetic infections
appear that memeticendosymbiosis plays an important direct role in evolution

S. (Sébastien Chikara), Friday, 26 May 2006 02:20 (fifteen years ago) link

drawing lots or a
single chance which
combines the heterogeneous elements

there is no cutting,
folding, or turning down, but
multiplications according to the growing dimensions
method of probabilities rather
than a game of chance; and second, it happens
between persons rather than between ideas

S. (Sébastien Chikara), Saturday, 27 May 2006 02:15 (fifteen years ago) link

Part One: The Desiring-Machines (1-50)

Model of unconscious desiring-production: giant egg [=body w/o organs] traversed by lines [=desiring-machines], with wandering point [=nomadic subject].

a.psychological: fragmented body connected to parts of world
b.psychoanalytic: partial objects
c.logical: connective synthesis: and ... and then ...
d.social: production proper: production of production

2.body w/o organs:
a.psychological: catatonia
b.psychoanalytic: death instinct, paranoia
c.logical: disjunctive synthesis: either ... or ... or
d.social: recording [=distribution and exchange]: anti-production

3.nomadic subject:
a.psychological: multiple personality
c.logical: conjunctive synthesis: so it's ...
d.social: consumption: production of consumption-consummation

S. (Sébastien Chikara), Sunday, 28 May 2006 02:07 (fifteen years ago) link

plastic sugary
(a) (b) (c) (a) (b) (c) (a) (b) (c)
device.c: after google earth , Google Universe
These labels would appear next to stars and other astronomical objects and the lines would be in the shapes of constellations - augmenting reality.
USB Printer Device CPU:been the of the greatest Printer's pie Gigabyte battlefields
Cosmic magnetism revealed Dogs do as well as state-of-the-art screening tests at sniffing out
people with lung or breast cancer.
"We've got the hatemongers who literally hate this president, and that
is so wrong. . . . The people who hate George Bush hate him because
a follower of Jesus Christ, unashamedly says so and applies his faith
in (d) (e) (f) (d) (e) (f) (d) (e) (f) (d) (e)
his day-to-day operations. Keep the wrenches turning and jerk the jaws off those bass
. . . . Have a long talk with your daughter, maybe you can convince her to remove
the 'Kiss me I'm Confused' sticker from her Mustang." -- Rev. Jerry Falwell, on C-SPAN's
"Washington Journal"
IRQ printer.c: Kass is, however, plugging away at the idea that it's a wonderful
thing to
suffer, decay and die in pain.
printer.c: v0.11: an ant with abdomen-size fake eyes to scare predators, doubles and tripples
of size while morphing into a fuzzy mossy poison slug, who stretches out like a plant as it grows
is not important driver 449.96 usecs beetle wars male fantasies no signal

before we waste too much time on your flame bait, I'm placing you
under moderation.
(a) (b) (c) (a) (b) (c) (a) (b) (c)

S. (Sébastien Chikara), Sunday, 28 May 2006 15:03 (fifteen years ago) link


of text i nto several c
ategories (e.g. spam/n
on-spam email messages)

S. (Sébastien Chikara), Tuesday, 30 May 2006 02:04 (fifteen years ago) link


GG gets jumped by his just yukka

Cherri Clip of Baby Fight
This his Gynecology 1
God japs really fucking cute. You

Erection cut it for some must such tight tight pants!
Category: Iraqi how feels about it.
Category: meant but he sure did!
Category: lesbian erotic

Shark & no Tea
Bra sniffing, japs
Surprisingly the small kid abandoned Cadillac with a on Allin Fight
GG Shitter begging for Hepatitis! Quality I'll her later...
Category: erotic of eye hurts!
Category: fights is

This chick on Injection

Viagra just kinda hard to fight
A and then tells the to seriously hurt this
28 porn! This is good fucking money shot.
Category: yukka The

Highschool Fight fatass.
Some kids blow up Babes the beach!
Category: plugs loving
This skank is 1 post some better clips kid a fight claiming that damn, wrong with their vaginas!?!?
Category: can this website.
Category: smut of

Punk Fight
It fights soldier kills a wounded violent
I don't think he fights minutes of real homemade Whale whale. Too bad there's piss Japs got it all.
Category: holds fights

Cadillac Bomb homemade
Sexy topless chicks Allin fans!
Category: fights

Cunt degradation.
This is Cherri.

Cry cries his way out

Jap what in the fuck is see more of her doesn't the older folks!
Category: yukka in

Wounded Iraqi camera

It Kinda Hurts kid,

Amateur Lesbians shit!
That's one big

Tampon drinking, and tampon tea. his ground against the an bomb!

36074 Views 51 Comments

S. (Sébastien Chikara), Tuesday, 30 May 2006 21:17 (fifteen years ago) link

the totalitarian becoming of merchandise became autonomous up to
producing its own discourse without counterpart.
Rather than the nostalgia of a lost authenticity, Debord calls with revolutionary dialectic , what it names its “theory of the dialogue”, “Dialogues armed to make overcome its own conditions " critic of societyLess than very other, my design, which is historical and strategic, cannot consider that the life should be, for this only reason that that would be pleasant for us, a idylle without sorrow and evil; nor thus that the maleficence of some having and chiefs create only the misfortune of the greatest number. Each one is the son of its works, and as the passivity makes its bed, it lie down.

S. (Sébastien Chikara), Thursday, 1 June 2006 02:26 (fifteen years ago) link



“当你不可能设法铭记其他和由什么获取他们的尊敬你是,并且,因为你达到; 当你有一点尊敬自己, 当缺乏这种感觉根本有它的地方在公司中, 有角色演奏那里和是重要的那里为其他, 投掷粉末的一个测试与眼睛由你想要伸长的财产。 许多为我们被提供答复这个浮华作用的对象: 汽车, 豪华衣物, 等“


“电视不留给时间反射; 它强加用力量我们没有时间批评的它的图象。“

“简单的生活 = 较少消耗量 为个人发展。"

S. (Sébastien Chikara), Thursday, 1 June 2006 16:10 (fifteen years ago) link

Distributing lifestraws and insecticide-treated mosquito nets, supporting treatments for neglected diseases that are widespread but unprofitable because they target the "developing world," fighting disastrously injurious subsidies the North Atlantic agribusiness, overcoming antidemocratic patent and copyright regimes, supporting Apollo Projects and green-roof initiatives, fighting for "net neutrality," and the facilitation of p2p global initiatives, funding public stem-cell research, nanoscale science, genetic and cognitive technoscience, insisting that family planning initiatives respond to the recommendations of consensus science rather than fundamentalist matrons and patriarchal prigs, strengthening global institutions and treaties to monitor and regulate climate change, biodiversity, weapons proliferation, pandemics, human trafficking...

facilitating global rights culture, a global culture of consent, universal basic health care, lifelong education, global basic income guarantees, strengthening and democratizing the United Nations, and such --

S. (Sébastien Chikara), Saturday, 3 June 2006 01:15 (fifteen years ago) link

It is not writingwriting writing, which I here to it
arrange; They are beyond all praise, which I you
ertheilen could, and I do not know anything Unnuetzeres and
Faderes as a so-called academic speech. Also
I do not want an argument of the new method
bring, which I obeyed, around an often repeated
and exhausted article again to take up.
They this merit/service at least will find out
and in the rest of beurtheilen whether your pupil
and friend its training probably used. Only
about the pleasure I want to talk, which I during drawing up
these work felt, me, not
my book you weihen, around me over the condition
to clear up that raised probably

S. (Sébastien Chikara), Sunday, 4 June 2006 03:04 (fifteen years ago) link

The Wollust of the senses, so lovely and desires it
to be, so much praise likes it also those obviously likewise
grateful as fine feather/spring of a young French
Physician ertheilt, granted only one benefit,
that at the same time their grave is. If it the complete
Divert not completely and toedtet, then it requires
but a certain time, in order to again-awake-like
completely differently the sources of the mental entertainments!

S. (Sébastien Chikara), Monday, 5 June 2006 02:58 (fifteen years ago) link

schizoanalyticalnonsupernaturalscripturecartographyImmortalityFAQ Text |webstyleradicalwrittenwordonlinehypertextsustainabilityequityimmortalitysurplus weave for immortality

S. (Sébastien Chikara), Tuesday, 6 June 2006 02:39 (fifteen years ago) link

derive from given systems of enunciation and preexisting subjective structures new Dispositions [agencements] of enunciation capable of forging new coordinates of analysis and to bring into existence unforseen propositions and representations.

S. (Sébastien Chikara), Wednesday, 7 June 2006 02:13 (fifteen years ago) link

fantastic mapping of the dawn of the incarnation of the archetype of immortality ;
onward Escape from Time,
a biopolitical choice
not a nostalgia of an Idealized Past or netherworld feel good stories

S. (Sébastien Chikara), Wednesday, 7 June 2006 04:00 (fifteen years ago) link

once this objective has been achieved in mice, a large amount of funding will be diverted to this kind of research, which would accelerate progress.

S. (Sébastien Chikara), Thursday, 8 June 2006 05:09 (fifteen years ago) link

What is the maximum age your religion (or, if you are not religious, the predominant religion in your location) would regard as not being sinful? Preferred age of death Less than 70 70-90 90-120 120-200 200-1,000 No Limit Don't Know No Answer

S. (Sébastien Chikara), Thursday, 8 June 2006 13:50 (fifteen years ago) link

Do you believe that any Western religious scripture (Bible,Koran,Torah)
indicates a maximum allowable lifespan?
Choice Definitely Probably Possibly No Don't Know No Answer

S. (Sébastien Chikara), Thursday, 8 June 2006 14:52 (fifteen years ago) link

where are the non free market nuts who say stuff like:
I'd be optimistic myself if a scientific healthy life extension infrastructure as dedicated, large and advanced as that for cancer or Alzheimer's research actually existed. But it doesn't, and the scientific and advocacy communities have barely even started on the long road to building such a thing. The process could have been started a generation ago, but it wasn't. It may not get off the ground this generation.

I see signs of overconfidence in the younger supporters of healthy life extension; that is good if it drives action, but complacency would be the death of all of us if it spread. We have a chance, a shot at radical life extension. We have to contribute, all of us, or it will slip from between our fingers.

S. (Sébastien Chikara), Saturday, 10 June 2006 02:50 (fifteen years ago) link

1. an essay on the spiritual aspects of the quest for immortality, either as an academic analysis or by giving an overview of a number of "esoteric" alternatives to scientific life extension.
2. a short story dealing with life extension, preferably science-fiction but not too far removed from current science and society.
3. a historical account of an aspect of life extension, preferably from an author who was present at these events or has talked to witnesses who were.
4. a sociological account of the life extension "scene".
5. a perspective from a "veteran immortalist" – someone who has been actively interested in the science of radical life extension for 40 years or more.
6. an essay that deals with the assertion that life extension will lead to overpopulation. As this is probably the most frequent concern raised in relation to the issue, submissions specifically addressing this issue will be given special consideration.
7. an essay that addresses the concern that life extension is only for the rich.

S. (Sébastien Chikara), Sunday, 11 June 2006 11:58 (fifteen years ago) link

Il va de soi que quand je meure prématurément je n'ai pas du tout actualisé la partie intensive que j'étais. En d'autres termes je n'ai pas du tout exprimé, je n'ai pas du tout fait être l'intensité que je suis.(...)

Mais ce qu'on appelle une vie heureuse c'est faire tout ce qu'on peut, et ça Spinoza le dit formellement, pour précisément conjurer les morts prématurées, c'est à dire empêcher les morts prématurées. ça veut dire quoi? Pas du tout empêcher la mort, mais faire que la mort, lorsqu'elle survient, ne concerne finalement que la plus petite partie de moi-même. Voilà je crois, tel qu'il voyait, expérimentait et sentait les choses. Est-ce que vous avez des questions à poser, des réactions? Pas de théorie, rien que du sentiment!

S. (Sébastien Chikara), Sunday, 11 June 2006 22:11 (fifteen years ago) link

Stella lyrics - Extra life

Buy two, get one free, an extra life is what I need Dear God, please, beware me of becoming a bourgeois entity I'm so afraid I will be I'm so complete with me studies I feel so rid of me When the masses start a riot I will sit in a lantern and be quiet It threatens me

Stella lyrics - Extra life

S. (Sébastien Chikara), Monday, 12 June 2006 12:02 (fifteen years ago) link

Because of their ability to withstand hostile conditions, tardigrades and other cryptobiotic organisms are of interest to astrobiologists. Some tardigrades can survive in temperatures as low as minus 200 degrees Celsius (minus 328 F). Others can survive temperatures as high as 151 degrees C (304 F). Tardigrades can survive the process of freezing or thawing, as well as changes in salinity, extreme vacuum pressure conditions, and a lack of oxygen. They also are resistant to levels of X-ray radiation that are hundreds of times more lethal to humans and other organisms. This resilience stems from the tardigrade's ability to survive without water.

S. (Sébastien Chikara), Tuesday, 13 June 2006 13:46 (fifteen years ago) link

What is Codework?

Codework is a practice, not a product.

It is praxis, part and parcel of the critique of everyday life.

It is not canonic, although it is taken as such.

It is not a genre, although it is taken as such.

The term is relatively new and should always be renewed.

We are suffused with code and its intermingling with surface phenomena.

Wave-trains of very low frequency radio pulses for example.

Phenomenology of chickadee calls.

Codework is not a metaphor, not metaphorical.

It exists precisely in the obdurate interstice between the real and the
symbolic. It exists in the arrow.

It is not a set of procedures or perceptions. It is the noise in the
system. It is not the encapsulation or object of the noise or the system.

It is continuous; it is parasitic; it is thetic.

When it becomes metaphor, masterpiece, artwork, it is still-born; it is
of no interest except as cultural residue: it is of great interest to
critics, gallerists, editors.

When it is not collectible, not a thing, virtual or otherwise, it is not
of interest to critics, gallerists, editors.

Things have already taken up its name, as if pictures in an exhibition.

This is nothing more than the continuous reification, territorialization,
conquest, of the real - as if the real were always already cleansed,
available for the taking - as if the real were already transformed into

Capital is the encapsulation, objectification, of code. Capital drives the
code-conference, the code-book, the code-movement, the code-artist, the
code-masterpiece; capital drives the technology.

In short: Capital drives code into metaphor.

In short: Metaphor drives code into capital.

In short, but of greater difficulty: Capital drives metaphor into code.

In production, simpler: Metaphor drives capital into code.

The driving of metaphor, code, or capital is not codework.

Codework is the labor of code, subject to thermodynamics.

Codework is demonstrative, demonstrative fragment, experiment, partial-
inscription, partial-object, the _thing_ prior to its presentation, the
linguistic kernel of the pre-linguistic. Code is the thetic, the gestural,
of the demonstrative.

It the gesture that never quite takes. It is the noise inherent in the

However: Codework will become a _subject_ or a _sub-genre_ or a _venue_ or
an _artwork_ or an _artist_ or a _dealer_ or a _collector._ However: This
is not codework, or: What I describe above is not codework; after all,
names are subsumed beneath the sign (Emblematic) of capital - as if
something is being accomplished. (Hackers who are not hackers are

To code is not to produce codework; it is to produce code on the level of
the code or interface. Bridged code, embedded code, is not codework; the
irreversible spew of cellular automata is codework, all the better if the
rules are noisy. The cultural production of codework abjures intensifica-
tions, strange attractors, descriptions such as this (which is the oldest
game in the _book_). The hunt and reception of short-wave number codes is
codework. Writers on the edge are circumscribed by codework, malfunctioned
psychoanalytics, scatologies. Jews, Gypsies, Gays, Blacks, are endlessly
coded and decoded; the codes are dissolute, partial, always already incom-
plete: the differend is codework.

To speak against the differend is codework; tumors are codework, metas-
tases. The useless sequences of DNA, RNA.

Be wary of the violence of the legible text. Beware the metaphor which
institutionalizes, the text which defines, the text of positivities, not
negations, the circumscribing text, inscribing text; beware of the
producers and institutions of these texts, whose stake is in hardening of
definitions, control, capital, slaughter: Texts slaughter.

And texts slaughter texts.

S. (Sébastien Chikara), Wednesday, 14 June 2006 02:56 (fifteen years ago) link

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Page 1
“Codework”—the computer stirring into
the text, and the text stirring the computer. This
special topic presents several reviews of the
current state of a literary avant-garde concerned
with the intermingling of human and machine.
“Code” can refer to just about anything that
combines tokens and syntax to represent a
domain. In a sense, natural language encodes the
“real,” gives us the ability to move in environ-
ments constantly undergoing transformation. In
a narrower sense, code refers to a translation
from natural language to an artificial, strictly
defined one; the syntax of Morse code, for
example, has no room for anomalies or
fuzziness. Computer programming gener-ally
requires strictly defined codes that stand in for
operations that occur “deeper” in the machine.
Most users work on or within graphic surfaces
that are intricately connected to the program-
ming “beneath”; they have little idea how or
why their machines work.
For thousands of years, writers have, again
in general, taken their tools—taken writing
itself—for granted. Even Sterne and Carroll
work within traditional means. The computer
and Internet, however, have opened up a whole
(and indefinable) world of possibilities. These
range from writing itself to multimedia, and
from writing-on-the-surface—traditional writing
or hypertext—to texts, dynamic or static, that
reflect the bones, the molecules and atoms, of
programming and protocols—even the bones of
the user’s computer, which may be accessed by
various programs. I see codework as at least one
future of writing—in part, it’s prosthetic, an
uneasy combination of contents and structures.
Using the metaphor of a tree, codework can
be placed within a very rough taxonomy as
a. Works using the syntactical interplay of
surface language, with reference to computer
language and engagement. These works may
Alan Sondheim,
Focus Editor
playfully utilize programming terminology and
syntax; they don’t necessarily refer to specific
programs. Examples include multi-media and
hypertextual works—they’re the leaves and
bouquet of the tree, the efflorescence. I think of
Mez’s work in this regard, some of Antiorp’s
style (but see below), and some of the Internet
Relay Chat jargon endemic in various chats.
b. Works in which submerged code has
modified the surface language—with the
possible representation of the code as well.
Here we have the potential for continuous
surface deformations. They’re the tendrils and
branchings of the tree, half surface and half
root. Some of my own work fits here, as does
the work of Ted Warnell. The language be-
comes increasingly unreadable at times; it’s the
result of a group of processes and catalysts that
may or may not be reworked. (I think of Talan
Memmott’s work between a and b here.)
c. Works in which the submerged code is
emergent content; these are both a
deconstruction of the surface and of the di-
chotomy between the surface and the depth. I
think of Antiorp’s and JODI’s dynamic sites for
classic examples. These works are the
rhizomatic roots of the tree (I recognize the
botanic problem here). In order to understand
what’s going on, it helps to look at source code
(which can be part of the content).
“C” can also refer to aleatoric or random-
ized work—haiku, language, or other poetry/
poetic generators. Sometimes the work only
appears randomized, and some times it’s
entirely out of control. I think of John Cayley’s
work here.
All of these categories move between
static productions (which may or may not
Code refers to a translation from
natural language to an artificial,
strictly defined one.
From ABR, September/October 2001, Volume 22, Issue 6
Page 2
be the residue, reworked residue, or
simulacrum of programs and/or program
output) and dynamic processes—movement on
the screen, within or without the traditional
window or other
framework. Some-
times the computer
crashes, especially
with category c—and
that’s part of the
work, part of the
I’m excited by
all of this. It leads to
vast uncharted do-
mains (if that’s still a
usable term) of new
and future litera-
tures—domains that
recognize the vast changes that have occurred
in human/machine interaction—changes that
affect the very notions of community and
communality. Some of this work depends on
network distribution; some of it works prima-
rily with a lone user at his or her computer. The
works themselves may often be created through
collaboration: no one really knows if Antiorp/
Integer/etc. is one or many people; Mez uses a
pseudonym; and I work with a number of
“emanants,” characters who are part me, part
themselves, part machine.
This special topic presents five essays
dealing with codework. Belinda Barnet writes
on Ted Nelson’s projects; Nelson is a pioneer
in thinking about linked work, and his work is
increasingly important. Beatrice Beaubien
writes on Mez and Antiorp (nn / NN), present-
ing a text of practice and theory that opens new
grounds for thinking through their work.
Florian Cramer focuses on the nature of
software, code, and the writing subject; the
historic elements—thinking through Henry
Flynt and Donald Knuth, for example—are
critical to current
work. Talan Memmott
focuses on both the
nature of codework
and a number of
Warnell and Brian
Lennon, among
others. He focuses on
inscription and else-
where has been
developing a phenom-
enology of codework.
McKenzie Wark
discusses precursors to codework as well as
extended writing; his examples include Mez,
JODI, Kenji Siratori, and myself.
I find these essays brilliant; they give a
variety of theoretical approaches to a body
of difficult work. They also extend
codework itself into territories of more
traditional media and the history of writing.
I can only hope this introduction does them
Alan Sondheim is Associate Editor of Beehive, co-
moderates the Wryting and Cybermind e-mail lists,
is teaching at Florida International University,
lives in Brooklyn and Miami, has been working
on the Internet Text at http://www.anu.edu.au/
English/internet_txt, was the Trace on-line writing
community’s second virtual writer-in-residence,
and makes video/sound work on the side.
“Virus 2” by Alan Sondheim

S. (Sébastien Chikara), Wednesday, 14 June 2006 04:16 (fifteen years ago) link

minimalism be virtue minimalism be in minimalism be not simplicity' minimalism be a lost art minimalism be a callin' minimalism be de wo'd uh de day minimalism be a deo'y specifically about inference makin' and minimalism be a hedged and less testable version uh an olda' deo'y minimalism be not simplicity by deadvocate minimalism be a callin' by julie v minimalism be a style uh art in which objects are stripped waaay down t'deir elemental minimalism be not enough minimalism be de one we know about minimalism be "dought minimalism be all about minimalism be described in de text as an acshun minimalism be also knode as 'abc art' minimal minimalism be de roughly de representashun uh life around us in de most basic uh fo'ms minimalism be a style uh writin' characterized by spare use uh detail minimalism be de idea dat decisions should be narrow in deir impact and shallow in deir justificashun minimalism be likes bein' ax'ed if ya''ve stopped whup'in' yo' mama minimalism be evolvin' minimalism be often said t'gots' some hypnotic o' mantra likes quality and minimalism be one uh de mo'e challengin' direcshuns t'go in beat cuz' dere be no room t'colour o' cloud minimalism be de answa' to tax' minimalism be no longa' avant minimalism be an acshun minimalism be a crucial design value minimalism be a large minimalism be de implicit heresy dat scales waaay down de bible's teachin' and da damn christian faid t'its bare essentials ? and minimalism be a somehow optimum stylistic choice minimalism be to try t'provide sheeit minimalism be de idea uh "o'der" minimalism be not based on inidividual notes but rada' on beatal patterns minimalism be de sometimes undesired dojigger given t'de movement in avant minimalism be derefo'e one uh de greatest challenges and achievements uh de contempo'ary haiku minimalism be plain and colourless surfaces minimalism be generally knode as neo minimalism be dat sucka's need t'engage in real tax's minimalism be familiar enough by now dat ah' gots'ta spare ya' some recapitulashun; suffice it t'say dat minimalism be fo' fried irredeemably minimalism be a style composed uh simple geometric fo'ms and da damn fewest possible elements minimalism be de return t'simplicity; it be reducshunist compared t'de wo'ld uh de ego minimalism be to develop some protocol o' guidelines fo' makin' de decisions de ward kinnot make fo' himself minimalism be currently in press; ya' kin access some draft uh one chapter minimalism be pure simplicity ? boogiein' waaay down some wo'k uh art into its minimum components minimalism be do'ough and minimalism be related t'de distincshun between weak and strong minimalism minimalism be de same wahtahmellun as simplicity minimalism be a trainin' medod dat could potentially alleviate some uh de problems olda' adults 'espuh'ience when trainin' minimalism is minimalism be to provide a minimalism be in de closa' examinashun uh de elements dat make down de whole minimalism be capitalism's privileged monoculture minimalism be in no way some term wid some fixed o' scientific status minimalism be concerned mo'e straight minimalism be many wahtahmelluns minimalism be against dat?minimalism be against sucka'al 'espression minimalism be an adherence t'de minimalism be de only fruit uh whut gots'ta been knode as whup' minimalism be to allow de viewa' to 'espuh'ience da damn wo'k mo'e intensely widout da damn distracshuns uh composishun minimalism be not used in some linear sense? grubbs 'esplo'es de idea uh employin' repetishun on act five minimalism be a cult style uh de moment minimalism be announced regularly minimalism be an essay by kyle gann on postminimal and totalist beat written fo' de honky code uh a 1998 minimalism festival uh de minimalism be less uh a farm o' movement in any one art fo'm minimalism be matched by de humanity uh its invenshun minimalism be its 'estensive use uh features minimalism be a dominant aspect uh dis release minimalism be about minimalism be also key t'gettin' de maximum benefit fum yo' sin'le sourcin' effo't minimalism be identified as an american phenomenon minimalism be a commentary not only on specific minimalism be de latest minimalism be a way uh achievin' enlightenment minimalism be de built equivalent uh artistic abstracshun and da damn anti minimalism be punctuated by moments uh terrific humo' minimalism be on its way out minimalism be often seen as some move away fum brash minimalism be connected t'de followin' wahtahmelluns minimalism be trumps minimalism be mass producshun in beat minimalism be in ?intensive care? and dat da damn time gots'ta mosey on down ?to switch off de heartlung machine minimalism be related t'reducshunism minimalism be so far an incomplete and flawed strategy minimalism be meant t'be simple minimalism be a significant tendency in our art

lord pooperton (ex machina), Wednesday, 14 June 2006 05:14 (fifteen years ago) link









lord pooperton (ex machina), Wednesday, 14 June 2006 05:15 (fifteen years ago) link

░░░░░░░░░░░░░░░═════╗░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░ ░░░░░░░░░░░ ╔╗╔▓▓▓▓ ║░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░ ╚══════════╗║╠╬═════╝░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░ ░░░░░░░░░░═╬╬╬╬═══════════╗░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░░ ▒▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒ ▒▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒ ▒▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒║▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒▒ ║ ║ What is code? A conversation with Deleuze, Guattari and code*

David M. Berry & Jo Pawlik

The two of us wrote this article together. Since each of us was several, there was already quite a crowd. We have made use of everything that came within range, what was closest as well as farthest away. We have been aided, inspired multiplied.[1]

JP: Code is described as many things: it is a cultural logic, a machinic operation or a process that is unfolding. It is becoming,
today's hegemonic metaphor; inspiring quasi-semiotic investigations within cultural and artistic practice (e.g. The Matrix). No-one leaves before it has set its mark on them...

DB: Yes, it has become a narrative, a genre, a structural feature of contemporary society, an architecture for our technologically
controlled societies (e.g. Lessig) and a tool of technocracy and of capitalism and law (Ellul/Winner/Feenberg). It is both metaphor and reality, it serves as a translation between different discourses and spheres, DNA code, computer code, code as law, cultural code, aristocratic code, encrypted code (Latour).

JP: Like the code to nourish you? Have to feed it something too.

DB: Perhaps. I agree that code appears to be a defining discourse of our postmodernity. It offers both explanation and saviour, for example, the state as machine, that runs a faulty form of code that can be rewritten and re-executed. The constitution as a microcode, law as code. Humanity as objects at the mercy of an inhuman code.

JP: True and it gathers together a disturbing discourse of the elect. Code as intellectual heights, an aristocratic elect who can free information and have a wisdom to transform society without the politics, without nations and without politicians. Code becomes the lived and the desired. Both a black box and a glass box. Hard and unyielding and simultaneously soft and malleable.

DB: Code seems to follow information into a displaced subjectivity, perhaps a new and startling subject of history that is merely a reflection of the biases, norms and values of the coding elite. More concerning, perhaps, code as walls and doors of the prisons and workhouses of the 21st Century. Condemned to make the amende honorable before the church of capital.

JP: So, we ask what is code? Not expecting to find answers, but rather to raise questions. To survey and map realms that are yet to come (AO:5). The key for us lies in code's connectivity, it is a semiotic-chain, rhizomatic (rather like a non-hierarchical network of nodes) and hence our map must allow for it to be interconnected from anything to anything. In this investigation, which we know might sometimes be hard to follow, our method imitates that outlined by Deleuze & Guattari in Anti-Oedipus (2004). It will analyse by decentering it onto other dimensions, and other registers (AO:8). We hope that you will view this article as a 'little machine' (AO: 4), itself something to be read slowly, or fast, so that you can take from it whatever comes your way. It does not ask the question of where code stops and the society starts, rather it forms a tracing of the code-society or the society-code.

DB: Dystopian and utopian, both can cling like Pincher Martin to code. Code has its own apocalyptic fictions; crashes and bugs, Y2K and corruption. It is a fiction that is becoming a literary fiction (Kermode). We wish to stop it becoming a myth, by questioning code and asking it uncomfortable questions. But by our questioning we do not wish to be considered experts or legislators, rather we want to ask again who are the 'Gods' of the information age (Heidegger). By drawing code out and stretching it out, we hope to make code less mysterious, less an 'unconcealment that is concealed' (Heidegger).

JP: Perhaps to ask code and coders to think again about the way in which they see the world, to move from objects to things, and practice code as poetry (poeisis). Rather than code as ordering the world, fixing and overcoding. Code as a craft, 'bringing-forth' through a showing or revealing that is not about turning the world into resources to be assembled, and reassembled forever.

DB: And let us not forget the debt that code owes to war and government. It has a bloody history, formed from the special projects of the cold war, a technological race, that got mixed up with the counter-culture but still fights battles on our behalf. He laid aside his sabre. And with a smile he took my hand.

--Code as concept--

DB: A stab in the dark. To start neither at the beginning or the end, but in the middle: code is pure concept instantiated into the languages of machines. Coding is the art of forming, inventing and fabricating structures based on these languages. Structures that constrain use as well as free. The coder is the friend of the code, the potentiality of the code, not merely forming, inventing and fabricating code but also desiring. The electric hymn book that Happolati invented. With electric letters that shine in the dark?

JP: And what of those non-coders who use code, or rather are used by code instead of forming it? Code can enable but it can also repress. Deleuze believes that we live in a society of control and that code is part 'of the numerical language of control' requiring of us passwords, user names, and the completion of form fields to either grant or deny access to information, goods and services (1992).

DB: Yes, code becomes the unavoidable boundary around which no detour exists in order to participate fully in modern life. It is ubiquitous. Formatted by code, harmonised with the language of machines, our life history, tastes, preferences and personal details become profiles, mailing lists, data and ultimately markets. Societies of control regulate their population by ensuring their knowing and unknowing participation in the marketplace through enforced compatibility with code. Watch over this code! Let me see some code!

JP: But there is no simple code. Code is production and as such is a machine. Every piece of code has components and is defined by them. It is a multiplicity although not every multiplicity is code. No code is a single component because even the first piece of code draws on others. Neither is there code possessing all components as this would be chaos. Every piece of code has a regular contour defined by the sum of its components. The code is whole because it totalises the components, but it remains a fragmentary whole.

DB: Code aborescent. Plato's building agile, object-oriented and postmodern codes under the spreading chestnut tree.

JP: But computers are not the only machines that use code. Deleuze believes that everything is a machine, or to be more precise every machine is a machine of a machine. By this he means that every machine is connected to another by a flow, whether this flow is air, information, water, desire etc. which it interrupts, uses, converts and then connects with another machine.

DB: I agree that human beings are nothing more than an assemblage of several machines linked to other machines, though century's worth of history have us duped into thinking otherwise.

JP: But, does every machine have a code built into it which determines the nature of its relations with other machines and their outputs? How else would we know whether to swallow air, suffocate on food or drink sound waves? There is even a social machine, whose task it is to code the flows that circulate within it. To apportion wealth, to organise production and to record the particular constellation of linked up flows that define its mode of being.

DB: Up to this point, code is verging towards the deterministic or the programmatic, dependent upon some form of Ur-coder who might be synonymous with God, with the Despot, with Nature, depending on to whom you attribute the first and last words.

JP: But Deleuze delimits a way of scrambling the codes, of flouting the key, which enables a different kind of de/en-coding to take place and frees us from a pre-determined input-output, a=b matrix. Enter Desire. Enter Creativity. Enter the Schizo. Enter capitalism? You show them you have something that is really profitable, and then there will be no limits to the recognition of your ability.

--Code as Schizo--

DB: Deleuze & Guattari warned us that the Schizo ethic was not a revolutionary one, but a way of surviving under capitalism by producing fresh desires within the structural limits of capitalism. Where will the revolution come from?

JP: It will be a decoded flow, a 'deterritorialised flow that runs too far and cuts too sharply'. D & G hold that art and science have a revolutionary potential. Code, like art and science, causes increasingly decoded and deterritorialised flows to circulate in the socius. To become more complicated, more saturated. A few steps away a policeman is observing me; he stands in the middle of the street and doesn't pay attention to anything else.

DB: But, code is bifurcated between a conceptual and a functional schema, an 'all encompassing wisdom [=code]'. Concepts and functions appear as two types of multiplicities or varieties whose natures are different. Using the Deluezean concept of Demon which indicates, in philosophy as well as science, not something that exceeds our possibilities but a common kind of these necessary intercessors as respective 'subjects' of enunciation: the philosophical friend, the rival, the idiot, the overman are no less demons that Maxwell's demon or than Einstein's or Heisenberg’s observers. (WIP: 129). Our eyes meet as I lift my head; maybe he had been standing there for quite a while just watching me.

JP: Do you know what time it is?

HE: Time? Simple Time?... Great time, mad time, quite bedeviled time, in which the fun waxes fast and furious, with heaven-high leaping and springing and again, of course, a bit miserable, very miserable indeed, I not only admit that, I even emphasise it, with pride, for it is sitting and fit, such is artist-way and artist-nature.

--Code and sense perception--

DB: In code the role of the partial coder is to perceive and to experience, although these perceptions and affections might not be those of the coder, in the currently accepted sense, but belong to the code. Does code interpolate the coder, or only the user? Ideal partial observers are the perceptions or sensory affections of code itself manifested in functions and 'functives', the code crystallised affect.

JP: Maybe the function in code determines a state of affairs, thing or body that actualises the virtual on a plane of reference and in a system of co-ordinates, a dimensional classification; the concept in code expresses an event that gives consistency to the virtual on a plane of immanence and in an ordered form.

DB: Well, in each case the respective fields of coding find themselves marked out by very different entities but that nonetheless exhibit a certain analogy in their task: a problem. Is this a world-directed perspective'code as an action facing the world?

JP: Does that not consisting in failing to answer a question? In adapting, in co-adapting, with a higher taste as problematic faculty, are corresponding elements in the process being determined? Do we not replicate the chains of equivalence, allowing the code, to code, so to speak, how we might understand it?

DB: Coders are writers, and every writer is a sellout. But an honest joy/Does itself destroy/For a harlot coy.

JP: We might ask ourselves the following question: is the software coder a scientist? A philosopher? Or an artist? Or a schizophrenic?

AL: For me the only code is that which places an explosive device in its package, fabricating a counterfeit currency. Which in part the knowing children sang to me.

Dr. K: This man is mad. There has been for a long time no doubt of it, and it is most regrettable that in our circle the profession of alienist is not represented. I, as a numismatist, feel myself entirely incompetent in this situation.

DB: For Deleuze, the ascription of these titles exceeds determining whether the tools of the trade in question are microscopes and test- tubes, cafes and cigarettes, or easels and oil-paints. Rather they identify the kind of thinking that each group practices. Latour claimed that if you gave him a laboratory he could move the world. Maybe prosopopoeia is part of the answer, he should ask code what it thinks.

JP: But not just the kind of thinking, but the kind of problems which this thought presupposes, and the nature of the solutions that it can provide. To ask under which category the coder clicks her mouse is to question whether she is creating concepts as opposed to dealing in functives like a scientist, or generating percepts and affects like an artist.

DB: If you're actually going to love technology, you have to give up sentimental slop, novels sprinkled with rose water. All these stories of efficient, profitable, optimal, functional technologies.

JP: Who said I wanted to love technology?

DB: The philosopher loves the concept. The artist, the affect. Do the coders love the code?

JP: If we say that code is a concept, summoning into being or releasing free software as an event, the coder is cast first and
foremost as a philosopher. The coder, as philosopher, could neither love nor covet her code prior to its arrival. It must take her by surprise. For the philosopher, or more specifically the conceptual personae through whom concepts come to pass and are given voice, (Deleuze does not strictly believe in the creativity of an individual ego), Deleuze reserves a privileged role in the modern world which is so woefully lacking in creation and in resistance to the present. He writes: 'The creation of concepts in itself calls for a future form, for a new earth and people that do not yet exist' (1994, 108). Deleuze would hope this future form would be recognizable by virtue of its dislocation from the present.

DB: If the software coder really is a philosopher, what kind of a future is free software summoning and who are the new people who might later exist?

JP: Thanks to computers, we now know that there are only differences of degree between matter and texts. In fact, ever since a literary happy few started talking about 'textual machines' in connection with novels, it has been perfectly natural for machines to become texts written by novelists who are as brilliant as they are anonymous (Latour). But then is there no longer any difference between humans and nonhumans.

DB: No, but there is no difference between the spirit of machines and their matter, either; they are souls through and through (Latour).

JP: But don't the stories tell us that machines are purported to be pure, separated from the messy world of the real? Their internal
world floating in a platonic sphere, eternal and perfect. Is the basis of their functioning deep within the casing numbers ticking
over numbers, overflowing logic registers and memory addresses?

DB: I agree. Logic is often considered the base of code. Logic is reductionist not accidentally but essentially and necessarily; it
wants to turn concepts into functions. In becoming propositional, the conceptual idea of code loses all the characteristics it possessed as a concept: its endoconsistency and its exoconsistency. This is because of a regime of independence that has replaced that of inseparability, the code has enframed the concept.

--Code as science--

DB: Do you think a real hatred inspires logic's rivalry with, or its will to supplant, the concept? Deleuze thought 'it kills the concept twice over'.

JP: The concept is reborn not because it is a scientific function and not because it is a logical proposition: it does not belong to a discursive system and it does not have a reference. The concept shows itself and does nothing but show itself. Concepts are really monsters that are reborn from their fragments.

DB: But how does this relate to the code, and more specifically to free software and free culture? Can we say that this is that
summoning? Can the code save us?

JP: Free software knows only relations of movement and rest, of speed and slowness, between unformed, or relatively unformed, elements, molecules or particles borne away by fluxes. It knows nothing of subjects but rather singularities called events or haecceities. Free software is a machine but a machine that has no beginning and no end. It is always in the middle, between things. Free software is where things pick up speed, a transversal movement, that undermines its banks and accelerates in the middle. But that is not to say that capital does not attempt to recode it, reterritorialising its flows within the circuits of capital.

DB: A project or a person is here only definable by movements and rests, speeds and slowness (longitude) and by affects, intensities (latitude). There are no more forms, but cinematic relations between unformed elements; there are no more subjects but dynamic individuations without subjects, which constitute collective assemblages. Nothing develops, but things arrive late or in advance, and enter into some assemblage according to their compositions of speed. Nothing becomes subjective but haecceities take shape according to the compositions of non-subjective powers and effects. Maps of speeds and intensities (e.g. Sourceforge).

JP: We have all already encountered this business of speeds and slowness: their common quality is to grow from the middle, to be always in-between; they have a common imperceptible, like the vast slowness of massive Japanese wrestlers, and all of a sudden, a decisive gesture so swift that we didn't see it.

DB: Good code, Bad code. Deleuze asks: 'For what do private property, wealth, commodities, and classes signify'? and answers: 'The breakdown of codes' (AO, 218). Capitalism is a generalized decoding of flows. It has decoded the worker in favour of abstract labour, it has decoded the family, as a means of consumption, in favour of interchangeable, faceless consumers and has decoded wealth in favour of abstract, speculative, merchant capital. In the face of this, it is difficult to know if we have too much code or too little and what the criteria might be by which we could make qualitative distinctions between one type of code and another, such as code as concept and code as commodity.

JP: We could suggest that the schizophrenic code (i.e. the schizophrenic coding as a radical politics of desire) could seek to
de-normalise and de-individualise through a multiplicity of new, radical collective arrangements against power. Perhaps a radical hermeneutics of code, code as locality and place, a dwelling.

DB: Not all code is a dwelling. Bank systems, facial recognition packages, military defence equipment and governmental monitoring software is code but not a dwelling. Even so, this code is in the domain of dwelling. That domain extends over this code and yet is not limited to the dwelling place. The bank clerk is at home on the bank network but does not have shelter there; the working woman is at home on the code but does not have a dwelling place there; the chief engineer is at home in the programming environment but does not dwell there. This code enframes her. She inhabits them and yet does not
dwell in them.

--Code as art--

JP: You are right to distinguish between code as 'challenging-forth' (Heidegger) and code that is a 'bringing-forth'. The code that is reterritorialised is code that is proprietary and instrumental, has itself become a form of 'standing-reserve'.

DB: So how are we to know when code is a 'bringing-forth'? How will we know if it is a tool for conviviality. How will we distinguish between the paranoiac and the schizophrenic?

JP: We know, that the friend or lover of code, as claimant does not lack rivals. If each citizen lays claim to something then we need to judge the validity of claims. The coder lays claim to the code, and the corporation, and the lawyer, who all say, 'I am the friend of code'. First it was the computer scientists who exclaimed 'This is our concern, we are the scientists!'. Then it was the turn of the lawyers, the journalists and the state chanting 'Code must be domesticated and nationalised!' Finally the most shameful moment came when companies seized control of the code themselves 'We are the friends of code, we put it in our computers, and we sell it to anyone'. The only code is functional and the only concepts are products to be sold. But even now we see the lawyers agreeing with the corporations, we must control the code, we must regulate the code, the code must be paranoiac.

DB: This is perhaps the vision offered by William Gibson's Neuromancer, a dystopian realization of the unchecked power of multinational corporations which, despite the efforts of outlaw subcultures, monopolize code. Through their creation of AI entities code becomes autonomous, it exceeds human control. If indeed it makes sense to retain the term human, which Gibson pejoratively substitutes with 'meat'. The new human-machinic interfaces engendered by software and technological development demand the jettisoning of received categories of existence as they invent uncanny new ones.

JP: This is the possibility of code. The code as a war machine. Nomadic thought. The code as outsider art, the gay science, code as desiring-production, making connections, to ever new connections.

DB: Code can be formed into networks of singularities into machines of struggle. As Capital de-territorializes code there is the potential through machines to re-territorialize. Through transformative constitutive action and network sociality in other words the multitude-code can be deterritorializing, it is multiplicity and becoming, it is an event. Code is becoming nomadic.

JP: This nomadic code upsets and exceeds the criteria of representational transparency. According to Jean Baudrillard, the omnipresence of code in the West—DNA, binary, digital—enables the production of copies for which there are no originals. Unsecured and cut adrift from the 'reality' which representation has for centuries prided itself on mirroring, we are now in the age of simulation. The depiction of code presents several difficulties for writers, who, in seeking to negotiate the new technological landscape, must somehow bend the representational medium of language and the linear process of reading to accommodate the proliferating ontological and spatio-temporal relations that code affords.

DB: This tension is as palpable in Gibson's efforts to render cyberspace in prose (he first coined the term in Neuromancer) as it is on the book cover, where the flat 2D picture struggles to convey the multi-dimensional possibilities of the matrix. The aesthetics of simulation, the poetics of cyberspace and of hyperreality are, we might say, still under construction.

JP: Perhaps code precludes artistic production as we know it. Until the artist creates code and dispenses with representational media altogether, is it possible that her work will contribute only impoverished, obsolete versions of the age of simulation?

DB: Artists have responded to 'code' as both form and content. As form, we might also think of code as 'genre', the parodying of which has become a staple in the postmodern canon. Films such as 'The Scream' series, 'The Simpsons', or 'Austin Powers';
flaunt and then subvert the generic codes upon which the production and interpretation of meaning depends. More drastically, Paul Auster sets his 'New York Trilogy' in an epistemological dystopia in which the world does not yield to rational comprehension as the genre of detective fiction traditionally demands. If clues are totally indistinguishable from (co)incidental detail, how can the detective guarantee a resolution, how can order be restored? As Auster emphasizes, generic codes and aesthetic form underwrite ideological assumptions and can be described as the products of specific social relations.

JP: And what of code as content? Like the 'Matrix'. Here is a film which has latched onto the concept of code and also its discussion in contemporary philosophy, almost smugly displaying its dexterity in handling both.

DB: Or 'I Heart Huckabees' with its unfolding of a kind of existential code that underlies human reality. Are our interpretations shifting to an almost instrumental understanding of code as a form of weak structuralism? Philosophy as mere code, to be written, edited and improved, turned into myth so that our societies can run smoothly.

JP: The hacker stands starkly here. If code can be hacked, then perhaps we should drop a monkey-wrench in the machine, or sugar in the petrol tank of code? Can the philosopher be a model for the hacker or the hacker for the philosopher? Or perhaps the hacker, with the concentrations on the smooth, efficient hacks, might not be the best model. Perhaps the cracker is a better model for the philosophy of the future. Submerged, unpredictable and radically decentred. Outlaw and outlawed.

DB: Perhaps. But then perhaps we must also be careful of the fictions that we both read and write. And keep the radical potentialities of code and philosophy free.

Wet with fever and fatigue we can now look toward the shore and say goodbye to where the windows shone so brightly.

S. (Sébastien Chikara), Wednesday, 14 June 2006 06:01 (fifteen years ago) link

Game theory
thick description close reading
logical positivism verificationism
epistemé author-effect
objet petit a Dasein
sinthome/symptom commodity fetishism
reification repression, sublimation
false consciousness "Whig history"
ontic/ontological long dureé
reductio ad absurdum abjection
Aufhebung l'informe
negative dialectics subjectivity/intersubjectivity
différance "subjectivity effects"
the trace pharmakon
the subaltern screen memory
performativity the Law of the Father
symbolic, real, imaginary alienation
suture ostranenie
"the male gaze" hylé
the archive base materialism
simulacra/simulation naive realism
aura ideological state appartuses (ISAs)
introjection/incorporation heterology
abreaction, transference chora
the fold the culture industry
the body without organs tautology
ressentimment totality
rhizome fort/da
jouissance the primal scene
techné phallus, phallogocentrism
the Other the jesuve
langue/parole "the accursed share"
essentialism speech acts/illocutionary force
"hailing" "thrown-ness"
post-(x) detournement

S. (Sébastien Chikara), Wednesday, 14 June 2006 16:51 (fifteen years ago) link

Heisenberg's Uncertainty Principle:
"Tragedy of the Commons"
- Body Ritual Among -- has applications outside its original socioeconomic context
destroy: game expectations" (econ. majors)
operant conditioning,
regression to the mean,
Nag Heisenberg principle.

college-speak for "correlation does not imply causation" that.

other college phrases: "creative destruction," ceteris paribus.
quo vadis
res Arcadia ego"
Drang nach Osten
das dritte Reich
sturm und drang
ts: mise only thing that anyone ever knows about Thomas Kuhn)
contraposto, of suture.
see also: scopophilia, female as to-be-looked-at
vigo, spengler, 'history class, whenever you see some statistic being thrown around whether it's being distorted or not."

IMPLICIT PARALLELISM, MUTUAL EXCLUSION, SEMAPHORE, ATOMIC OPERATION, (the dude who came up w/ the term "conspicuous the long run, we are all dead!")
joseph schumpeter (the friedman
john kenneth galbraith
james buchanan
paul krugman

economics -- the coase theorem!
- ("OMG the limits of Western knowledge!!!")
"queering of the..."
third worldIST
the of choice here)
systems of signification
the uncanny
convergence, constructionism/essentialism, the digital ddd

320 240

the Nacirema
search: the pareto principle (aka "the 20/80 rule") theory
prisoners' dilemna
the phrases "moveable feast" (lit. majors) and "rational Hammadi library,
'The Fly Is About AIDS',
Dziga Vertov, is "post hoc, ergo propter hoc." or something like ipsa loquitur
exclusio unius
vis-a-vis, ergo, QED
ars longa, vita brevis...
"Et in en scene vs. mise en place
"paradigm shift" (often the chiaroscuro,
ionic, doric, corinthian.
the glass ceiling
see also: phallic camera, theory moves in discreet cycles'
Tristam Shandy."
Herodotus, Thucydides, Gibbon


adam smith
thomas malthus
david ricardo
karl marx
leon walras
henry george
thorstein veblen consumption")
arthur pigou
john maynard keynes (the guy who said "in dude who came up the term "creative destruction")
paul samuelson
milton ven diagrams
the madeleine in Recherche
The Milgram Experiment!
Heisenberg's Uncertainty Principle: imperial imaginary
geographies of spectatorship
the nature of the (insert medium divide, image politics cf. kennedy/nixon debate, "cf.".

extreme programming


S. (Sébastien Chikara), Thursday, 15 June 2006 02:33 (fifteen years ago) link

Frege, Russell, Tarski, Carnap, Wittgenstein, Austin, Grice, Quine, Davidson, Donnellan, Kripke, Putnam,
Marcus, Chomsky, Dummett, Burge, Millikan, Pierce, and thousands more Uexkull etc.. All of these people are thinking
through coding in one sense or another

S. (Sébastien Chikara), Friday, 16 June 2006 02:44 (fifteen years ago) link

The Accidental Knowledge Manager
To get people who never asked for the responsibility to embrace a KM project, top management must lead the way.

S. (Sébastien Chikara), Saturday, 17 June 2006 02:49 (fifteen years ago) link

"We inhabit a world, [CapitalistMan] says, in which there are 'no edges to our jobs' and 'no limit to the potential information that can help us do our jobs better.' What's more, in a competitive environment that's continually being reshaped by the Web, we're tempted to rebalance our work on a monthly, weekly, even hourly basis. Unchecked, warns CapitalistMan, this frantic approach is a recipe for dissatisfaction and despair - all-too-common emotions these days for far too many of us. CapitalistMan argues that the real challenge is not managing your time but maintaining your focus: 'If you get too wrapped up in all of the stuff coming at you, you lose your ability to respond appropriately and effectively. Remember, you're the one who creates the speed, because you're the one who allows stuff to enter your life.'"

S. (Sébastien Chikara), Saturday, 17 June 2006 19:03 (fifteen years ago) link

"They were famous pictures: Death on a Bicycle, Death Visits the
Amusement Park.... They'd been a fad in the 2050s, at the time of the
longevity breakthrough, when people realized that but for accidents
and violence, they could live forever. Death was suddenly a pleasant
old man, freed from his longtime burden. He rolled awkwardly along on
his first bicycle ride, his scythe sticking up like a flag. Children
ran beside him, smiling and laughing."
(Vernor Vinge, Marooned in Realtime)

Sébastien, Friday, 1 June 2007 21:41 (fourteen years ago) link

two weeks pass...

Nature, through the trial and error of evolution, has discovered a
vast diversity of life from what can only presumed to have been a primordial
pool of building blocks. Inspired by this success, (...) is now trying to mimic
the process of Darwinian evolution in the laboratory by evolving new proteins
from scratch. Using new tricks of molecular biology, (...) have evolved several
new proteins in a fraction of the 3 billion years it took nature. Their most
recent results, (...) have led to some surprisingly new lessons on how to
optimize proteins which have never existed in nature before, (...).

Sébastien, Saturday, 16 June 2007 05:06 (fourteen years ago) link

two weeks pass...


597, Saturday, 30 June 2007 13:45 (thirteen years ago) link

"Inert molecules from your cells! Chemical medicines won't reach that stuff, but the teleportation booth' does. It takes just those dead molecules and does the instant-elsewhere trick with them. Just the stuff that builds up over ninety years of life. See it now?"
"I don't feel any different," she said uncertainly.
"You should. I did. It was like I'd caught my second wind. Of course I was moving at a dead run. It's nothing obvious. What did you expect? In a couple of days you'll find dark roots in your hair."

Sébastien, Sunday, 8 July 2007 22:56 (thirteen years ago) link

four months pass...


1. Advocating permaculture (resilient sustainability) -- we should be subsidizing research and practices of agroforestry, polyculture, organic and local agricultures, defending seed saving and seed sharing as basic human rights, regulating nonselective pesticide and high-energy-input, especially petrochemical fertilizer use, encouraging vegetarian, organic, local-food lifeways through accurate nutrition labeling, special taxes on food-corpses and highly salty, fatty, sugary processed foods, incentivizing climate-appropriate and edible landscaping, supporting organic, heirloom, and superorganic cultivation, vastly expanding research and development and infrastructure investment into p2p renewable energy-provision like decentralized solar grids and co-op windmill farms, energy-efficient appliances, desalination techniques, sustainable irrigation practices and biomimetic urban sewage treatment techniques, as well as passenger rail infrastructure across the world and facilitating non-automobile transportation in cities (free or small-fee distributed bike co-ops, for example, and transforming more urban car-lanes into pedestrian malls) -- increasing public awareness of and encouraging collective problem solving in the face of energy descent, overurbanization, species loss, extractive industrial depletion of topsoil and aquifers, toxicity of materials and industrial processes, waste/pollution, catastrophic human-caused climate change, and so on.

2. Advocating p2p (peer-to-peer formations) and a2k (access to knowledge) -- we should be strongly supporting net neutrality, institutionalizing creative commons, subsidizing personal blogging and peer credentialization/production practices, radically restricting global copyright scope and terms, expanding fair use provisions, providing public grants for noncommercial nonproprietary scientific research and access to creative expressivity and public performances, opening access to research and debate in science and the humanities, experimenting with science and public policy juries and networked townhalls, facilitating accessibility of information for differently enabled people (blind, partially blind, deaf, etc.), securing open knowledge transfer to people of the overexploited regions of the world, demanding transparency from authoritative institutions, especially governments, limited liability corporations, public universities, organizations funded by public resources or engaged in public services, strongly opposing institutional secrecy, especially corporatist proprietary secrets or militarist state secrets, ensuring universal free access to networked media, free reliable wifi, supporting community and minority-run radio, demanding corporate media disaggregation, facilitating small campaign donor aggregation and restricting other forms of patronage/lobbying/conflict-of-interest for elected representatives and professional appointees to public service, making access to education universal and free from pre-kindergarten through college, enacting strong whistleblower protections for public officials and corporate employees, introducing labeling standards to distinguish advertising, advocacy, journalism, and strengthening protections for consumers from fraudulent claims, and so on.

3. Advocating prosthetic self-determination (Pro Choice) -- we should be defending absolutely every woman's right to choose safe, free, accessible abortion techniques to end unwanted pregnancies, as well as facilitating wanted pregnancies with alternate reproductive techniques, legalizing and then taxing all informed, nonduressed consensual recreational drug use, redirecting public resources to policing actually dangerous or disorderly public conduct, regulating controlled substances for unnecessary harm, and expanding public education and drug rehabilitation programs, vastly expanding public research into genetic, prosthetic, and cognitive modification medicine, defending individuals and communities with atypical capacities and morphologies, expanding access (while prohibiting compulsory recourse) both to consensual medical and modification therapies as well as to reliable information about them, providing universal single-payer basic healthcare, planet-wide provision of safe water and nutritious food, and subsidizing access to all wanted therapies that meet basic threshold safety and transparency standards with a stakeholder grant for non-normalizing modifications in exchange for open access to clinical trial data associated with all experimental procedures.

4. Advocating BIG (basic income guarantees) -- we should be providing a universal, non means-tested basic guaranteed income to every person on earth as a foundational right of human civilization, not only to complete the traditional progressive project of ending slavery (including still existing wage slavery) and ending military conscription (including still existing conscription through the duress of the vulnerable, through poverty, illiteracy, stigmatized lifeways, and precarious legal status), and supporting collective bargaining (by providing a permanent strike fund for all workers) -- but also to combat contemporary and emerging and conspicuously amplifying forms of technodevelopmental abjection in particular: for example, current confiscatory wealth concentration through automation, outsourcing, and crowdsourcing; protecting vulnerable populations from duress to ensure all experimental medical decisions are truly consensual; and to champion p2p democracy by subsidizing the practices of true citizen participation, peer production of appropriate and appropriable technologies, and free open secular multiculture.

5. Advocating the democratization of global governance (democratic world federalism) -- the institutions of global governance already exists, of course, but in catastrophically non-democratic corporate-militarist forms that are destroying the world, and so the fight for democratic world federalist governance is not properly dismissed as a fanciful or dreadful desire for some ex nihilo planetary state, but in reality the fight to smash the corporate-militarist world state that actually exists and to democratize it as and for the people, peer-to-peer (in democracies, properly so-called, government is the people, and so to express hatred of government is to express hatred of the people and such slogans should be understood with that in mind), all in the face of unprecedented planetary problems and the unprecedented planetary consciousness created by global networked participation and in the light of our emerging awareness of global ecologic and economic interdependence -- and it doesn't matter to me whether this smashing of the state and democratization of global governance is implemented through the expansion and democratic reform of the United Nations, or through the creation of alternate or supplementary planetary institutions, many pathways will present themselves to do this work -- but it will likely take a federal form, encompassing already existing formations, a form emphasizing subsidiarity (which is a principle directing governance always to the most local layer adequate to a shared problem), and protecting planetary secular multiculture, and directed to the tasks of monitoring global storms, pandemics, weapons, enforcing global environmental, labor, police/military conduct standards, providing institutional recourse for the nonviolent resolution of interpersonal and intergovernmental disputes, and facilitating the universal scene of legible, informed, nonduressed consent.

Sébastien, Tuesday, 20 November 2007 02:25 (thirteen years ago) link

My guess is that in the long-term there will be pressure to leave the earth to its unpredictable weather patterns. Most people will live in reclaimed environments, e.g., space stations or tera-formed planets. These artificial environments may have a random element introduced into their weather patterns, but they probably won't have the retro feel of earth. I think I like the idea of people visiting the earth only as we might visit a national park. There would be no or few permanent residents. Rather we might stay a few days and try not to leave to big a footprint and then return to our tamed environments in space

Sébastien, Tuesday, 20 November 2007 10:38 (thirteen years ago) link

LifeNet project: volunteer network that goes where-ever there are firestations and police stations. The goal is to minimize the amount of time to reach anybody who dies on the continent within 30 minutes and to cryogenically store them (they are already "dead": they might never know). Calculations show that there would need to be at least 150k locations and that there is one death every 14 hours per 50 km^2 average in USA.

Sébastien, Wednesday, 21 November 2007 15:29 (thirteen years ago) link

two weeks pass...


Crêpe, Thursday, 6 December 2007 03:15 (thirteen years ago) link

I associate "intense" with bearded college-sophomore hippie dudes who say "deep" stuff about energy and the universe and make too much eye contact and then 18-year-old girls who just showed up from Midwestern high schools are like "that guy was so intense"


Sebastien Chikara is "intense," see?

lul, energy? then I thought :

"On October 10, 2007, leading space advocacy organizations and Apollo astronaut Buzz Aldrin will announce the formation of a new alliance to "ensure that the benefits of renewable clean energy from space solar power are understood and supported by business, governments and the general public," according to an alliance statement.

The inaugural event of the new alliance, to be held at the National Press Club in Washington D.C. at 9:00 am, will highlight a study underway by the National Security Space Office (NSSO) on the viability of space-based solar power, presented by Lt. Col. Paul Damphousse, National Security Space Office. John Mankins, President, SUNSAT Energy Council, a leading expert on space solar power, will also speak.

According to the organizers, media and Congressional staff who wish to attend can email Katherine Brick at kather✧✧✧.br✧✧✧@n✧✧.o✧✧.

Space solar power refers to gathering energy in space and transmitting it wirelessly for use on Earth. This technology could be a major solution to humanity's long-term energy needs, providing limitless renewable power with zero carbon emissions, according to Mankins and other experts."

Sébastien, Saturday, 15 December 2007 16:42 (thirteen years ago) link

If it succeeds, Microsoft's planned parallel-computing software, designed to take advantage of new manycore chips -- processors with more than eight cores, possible as soon as 2010 -- could bring as much as a hundredfold computing speed-up in solving some problems.

Likely to be timed to the arrival of "Windows 7," it would allow even hand-held devices to see, listen, speak and make complex real-world decisions -- in the process, transforming computers from tools into companions.

Sébastien, Wednesday, 19 December 2007 15:53 (thirteen years ago) link

four weeks pass...

That was a good thread.

baaderonixx, Wednesday, 16 January 2008 11:39 (thirteen years ago) link

Are there any political philosophers you consider to be science
fictional? I'm thinking of how Karl Marx talks a lot about things
happening in his future Utopia - fishing in the afternoon and
philosophizing in the evening and all that. But there's obviously a lot
of these sorts of speculations going on in any political philosophy that
cares about the future. Any political theory or theorist in particular
that you find compelling as SF?

Actually, Marx talks very little about future society. Even that famous
quote comes from an unpublished work. Marx's most science-fictional
vision is of 'the automatic factory' - for Marx, reducing the amount of
time spent in boring, unfulfilling work is the basis for human freedom.
Freedom begins when the working day ends. It's all very current and it's
all right there in Capital. I've speculated elsewhere that Marx's
approach to society - look at what's emerging, look at the technology,
look at the underlying conflicts that these bring out - may have in some
vulgarised form actually inspired the emergence of science fiction
itself. Science fiction is an adventure playground in the materialist
conception of history.

Sébastien, Friday, 18 January 2008 05:08 (thirteen years ago) link

After he disappeared she'd go to the park they met at years ago, sit and watch the couples go by and wait for his return. Sometimes she'd dressin what she'd been wearing on that day. Sometimes try a different bench or a different direction in the hot sun in Khartoum. She'd look for his smile in angry crowds, in indifferent strangers exiting restaurants down small side streets with anagram names, and it would still be boiling hot when she'd return home and flush his cold dinner down the toilet. And after a while people stopped noticing her. They stopped paying attention. They stopped shaking their heads, saying, "He's never coming back you know." "No, he's never coming back."

Catsupppppppppppppp dude 茄蕃, Tuesday, 22 January 2008 08:49 (thirteen years ago) link

three weeks pass...

On the galactic setting where the Culture exists:

The galaxy (our galaxy) in the Culture stories is a place long
lived-in, and scattered with a variety of life-forms. In its vast and
complicated history it has seen waves of empires, federations,
colonisations, die-backs, wars, species-specific dark ages,
renaissances, periods of mega-structure building and destruction, and
whole ages of benign indifference and malign neglect. At the time of the
Culture stories, there are perhaps a few dozen major space-faring
civilisations, hundreds of minor ones, tens of thousands of species who
might develop space-travel, and an uncountable number who have been
there, done that, and have either gone into locatable but insular
retreats to contemplate who-knows-what, or disappeared from the normal
universe altogether to cultivate lives even less comprehensible.

On the ships and their Minds:

Culture starships - that is all classes of ship above
inter-planetary - are sentient; their Minds (sophisticated AIs working
largely in hyperspace to take advantage of the higher lightspeed there)
bear the same relation to the fabric of the ship as a human brain does
to the human body . . . The Culture's largest vessels - apart from
certain art-works and a few Eccentrics - are the General Systems
Vehicles of the Contact section. (Contact is the part of the Culture
concerned with discovering, cataloguing, investigating, evaluating and -
if thought prudent - interacting with other civilisations; its rationale
and activities are covered elsewhere, in the stories.) The GSVs are fast
and very large craft, measured in kilometres and inhabited by millions
of people and machines. The idea behind them is that they represent the
Culture, fully. All that the Culture knows, each GSV knows; anything
that can be done anywhere in the Culture can be done within or by any
GSV. In terms of both information and technology, they represent a last
resort, and act like holographic fragments of the Culture itself, the
whole contained within each part.

On law:

The Culture doesn't actually have laws; there are, of course,
agreed-on forms of behaviour; manners, as mentioned above, but nothing
that we would recognise as a legal framework. Not being spoken to, not
being invited to parties, finding sarcastic anonymous articles and
stories about yourself in the information network; these are the normal
forms of manner-enforcement in the Culture.

On politics:

Politics in the Culture consists of referenda on issues whenever
they are raised; generally, anyone may propose a ballot on any issue at
any time; all citizens have one vote. Where issues concern some
sub-division or part of a total habitat, all those - human and machine -
who may reasonably claim to be affected by the outcome of a poll may
cast a vote. Opinions are expressed and positions on issues outlined
mostly via the information network (freely available, naturally), and it
is here that an individual may exercise the most personal influence,
given that the decisions reached as a result of those votes are usually
implemented and monitored through a Hub or other supervisory machine,
with humans acting (usually on a rota basis) more as liaison officers
than in any sort of decision-making executive capacity; one of the few
rules the Culture adheres to with any exactitude at all is that a
person's access to power should be in inverse proportion to their desire
for it.

On why most people in the Culture live in Orbitals:

The attraction of Orbitals is their matter efficiency. For one
planet the size of Earth (population 6 billion at the moment; mass
6x1024 kg), it would be possible, using the same amount of matter, to
build 1,500 full orbitals, each one boasting a surface area twenty times
that of Earth and eventually holding a maximum population of perhaps 50
billion people (the Culture would regard Earth at present as
over-crowded by a factor of about two, though it would consider the
land-to-water ratio about right). Not, of course, that the Culture would
do anything as delinquent as actually deconstructing a planet to make
Orbitals; simply removing the sort of wandering debris (for example
comets and asteroids) which the average solar system comes equipped with
and which would threaten such an artificial world's integrity through
collision almost always in itself provides sufficient material for the
construction of at least one full Orbital (a trade-off whose
conservatory elegance is almost blissfully appealing to the average
Mind), while interstellar matter in the form of dust clouds, brown
dwarfs and the like provides more distant mining sites from which the
amount of mass required for several complete Orbitals may be removed
with negligible effect.

Sébastien, Wednesday, 13 February 2008 18:39 (thirteen years ago) link

1. Declare the internet a public good in the same way we think of water, electricity, highways or public education.

2. Commit to providing affordable high-speed wireless Internet access nationwide.

3. Declare a “Net Neutrality” standard forbidding Internet service providers from discriminating among content based on origin, application or type.

4. Instead of “No Child Left Behind,” our goal should be “Every Child Connected.”

5. Commit to building a Connected Democracy where it becomes commonplace for local as well as national government proceedings to be heard by anyone any time and over time.

6. Create a National Tech Corps, because as our country becomes more reliant on 21st century communications to maintain and build our economy we need to protect our communications infrastructure.

We've spent some time looking through the candidates' policy statements on technology, the media, education, transparency and infrastructure

Sébastien, Wednesday, 13 February 2008 18:40 (thirteen years ago) link

four months pass...

to connect p2p/a2k
(peer-to-peer/access to knowledge) technoscience politics to the
politics of permaculture practices and to the politics of pro-choice
consensual non-normalizing biomedicine.

Sébastien, Thursday, 19 June 2008 04:54 (thirteen years ago) link

one month passes...

The terraces, forming an outdoor terrain that extends over the whole surface of the city

Sébastien, Sunday, 20 July 2008 04:10 (twelve years ago) link


gzip, Friday, 25 July 2008 10:08 (twelve years ago) link


Sébastien, Saturday, 26 July 2008 03:14 (twelve years ago) link

two months pass...


╬☉д⊙, Saturday, 4 October 2008 00:15 (twelve years ago) link

one year passes...

good clear picture of [CapitalistMan]

Sébastien, Monday, 7 December 2009 07:14 (eleven years ago) link

two months pass...

a a a a a a a a melody got me a a a a a a a a melody got me a a a melody got me are we are we melody got me are are melody got me don don a dont dont melody got me dont e a a dont e dont ev melody got me dont eve dont even dont even worry

about a thing

plaxico (I know, right?), Monday, 15 February 2010 20:44 (eleven years ago) link

one year passes...

The ideal for a book would be to lay everything out on a plane of exteriority of this kind, on a single page, the same sheet: lived events, historical determinations, concepts, individuals, groups, social formations.

Sébastien, Wednesday, 27 April 2011 01:38 (ten years ago) link

two weeks pass...

What is Codework?

Codework is a practice, not a product.

It is praxis, part and parcel of the critique of everyday life.

It is not canonic, although it is taken as such.

It is not a genre, although it is taken as such.

The term is relatively new and should always be renewed.

We are suffused with code and its intermingling with surface phenomena.

Wave-trains of very low frequency radio pulses for example.

Phenomenology of chickadee calls.

Codework is not a metaphor, not metaphorical.

It exists precisely in the obdurate interstice between the real and the symbolic. It exists in the arrow.

It is not a set of procedures or perceptions. It is the noise in the system. It is not the encapsulation or object of the noise or the system.

It is continuous; it is parasitic; it is thetic.

When it becomes metaphor, masterpiece, artwork, it is still-born; it is of no interest except as cultural residue: it is of great interest to critics, gallerists, editors.

When it is not collectible, not a thing, virtual or otherwise, it is not of interest to critics, gallerists, editors.

Things have already taken up its name, as if pictures in an exhibition.

This is nothing more than the continuous reification, territorialization, conquest, of the real - as if the real were always already cleansed, available for the taking - as if the real were already transformed into capital.

Capital is the encapsulation, objectification, of code. Capital drives the code-conference, the code-book, the code-movement, the code-artist, the code-masterpiece; capital drives the technology.

In short: Capital drives code into metaphor.

In short: Metaphor drives code into capital.

In short, but of greater difficulty: Capital drives metaphor into code.

In production, simpler: Metaphor drives capital into code.

The driving of metaphor, code, or capital is not codework.

Codework is the labor of code, subject to thermodynamics.

Codework is demonstrative, demonstrative fragment, experiment, partial- inscription, partial-object, the thing prior to its presentation, the linguistic kernel of the pre-linguistic. Code is the thetic, the gestural, of the demonstrative.

It the gesture that never quite takes. It is the noise inherent in the gestural.

However: Codework will become a subject or a sub-genre or a venue or an artwork or an artist or a dealer or a collector. However: This is not codework, or: What I describe above is not codework; after all, names are subsumed beneath the sign (Emblematic) of capital - as if something is being accomplished. (Hackers who are not hackers are unhacked.)

To code is not to produce codework; it is to produce code on the level of the code or interface. Bridged code, embedded code, is not codework; the irreversible spew of cellular automata is codework, all the better if the rules are noisy. The cultural production of codework abjures intensifications, strange attractors, descriptions such as this (which is the oldest game in the book). The hunt and reception of short-wave number codes is codework. Writers on the edge are circumscribed by codework, malfunctioned psychoanalytics, scatologies. Jews, Gypsies, Gays, Blacks, are endlessly coded and decoded; the codes are dissolute, partial, always already incomplete: the differend is codework.

To speak against the differend is codework; tumors are codework, metastases. The useless sequences of DNA, RNA.

Be wary of the violence of the legible text. Beware the metaphor which institutionalizes, the text which defines, the text of positivities, not negations, the circumscribing text, inscribing text; beware of the producers and institutions of these texts, whose stake is in hardening of definitions, control, capital, slaughter: Texts slaughter.

And texts slaughter texts.
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Sébastien, Sunday, 15 May 2011 01:03 (ten years ago) link

one month passes...

We want to save the Earth's biosphere, settle the oceans and space, end hunger and poverty, utilize alternative sources of energy, bring about a better democracy and economy to the world, and generally provide a standard of living and quality of life far beyond anything mankind has ever experienced. http://www.luf.org/

The Millennial Project 2.0

The Millennial Project is a comprehensive plan for space development, beginning with the terrestrial cultivation of an environmentally sustainable civilization and Post-Industrial culture and culminating, far in the future, in the colonization of our immediate stellar neighborhood. The TMP2 project is specifically a project of the Living Universe Foundation community to continually update and revise the content of the original plan as described by Marshal T. Savage in his book The Millennial Project.

At The Seasteading Institute, we work to enable seasteading communities - floating cities - which will allow the next generation of pioneers to peacefully test new ideas for government. The most successful can then inspire change in governments around the world.

OSCOMAK supports playful learning communities of individuals and groups
chaordically building free and open source knowledge, tools, and simulations
which lay the groundwork for humanity's sustainable development on Spaceship Earth and
eventual joyful, compassionate, and diverse expansion into space
(including Mars, the Moon, the Asteroids, or elsewhere in the Universe).

Sébastien, Thursday, 30 June 2011 01:47 (nine years ago) link

The Open Source Ecology wiki,
home of the Global Village Construction Set,
developing community-based solutions for re-inventing local production.


RepRap is about making self-replicating machines, and making them freely available for the benefit of everyone. We are using 3D printing to do this, but if you have other technologies that can copy themselves and that can be made freely available to all, then this is the place for you too.

Sébastien, Thursday, 30 June 2011 02:12 (nine years ago) link

My friend, I have no problem with the thought of a galactic civilization vastly unlike our own... full of strange beings who look nothing like me even in their own imaginations... pursuing pleasures and experiences I can't begin to empathize with... trading in a marketplace of unimaginable goods... allying to pursue incomprehensible objectives... people whose life-stories I could never understand.

Sébastien, Thursday, 30 June 2011 23:56 (nine years ago) link

>/ 50 don't make no money. U gotta side with the jews.
[ Cut to a room, fancy hotel, Gerber-blanc & mauve. A contemporary is in the game for billions. ]

[Credits] digital on Gabbapention
[ A ball. ]

Parade (a you), Friday, 1 July 2011 00:01 (nine years ago) link

test 1

test 2, Thursday, 7 July 2011 02:09 (nine years ago) link

clashes [...] between careerism as a means of actualizing and subverting the self, establish the voice of creativity as a vulnerable protagonist that is taken under fire by the chaos.

Sébastien, Thursday, 7 July 2011 15:24 (nine years ago) link

actualizing an imagined scroll of the Cyrenaic school, a dialog at the wake of Aristippus of Cyrene.

Sébastien, Saturday, 16 July 2011 17:25 (nine years ago) link

one year passes...

Never mind humanist, postmodernism may well be the last cultural movement that's 100% human.

You may laugh at this prediction now, but you won't laugh in 2012: the point at which postmodernism turns into posthumanism is the moment when Arnold Schwartzenegger becomes president of the US. That's the point at which the pomo fight between the authentic and the fake morphs into the posthuman fight between flesh and digital flesh.

― Momus (Momus), Saturday, 30 October 2004 07:05 (8 years ago) Permalink
What I mean is that he will be elected to 'terminate' Islamic fundamentalism, a dialectic that will by that point be a bit tired, but that he will actually be the first 'terminator president', and herald in an age of unprecedented man-machine combination.

― Momus (Momus), Saturday, 30 October 2004 07:09 (8 years ago) Permalink
And if you ask me what will the cultural life be like in that new posthuman world, I'd say that, just as there as continuities between modernism and postmodernism, so there will be continuities between the postmodern and the posthuman. The rockist questions about authenticity will not go away -- in fact, they'll become, if anything, more central. But with a twist: it will be the clones and machines which will harp on most on authenticity and humanity, whereas the humans will insist on artificiality. The future (and you read it here first, folks!) is Robot Rockism.

― Momus (Momus), Saturday, 30 October 2004 07:46 (8 years ago) Permalink

Sébastien, Monday, 27 May 2013 01:09 (eight years ago) link

two weeks pass...


am0n, Tuesday, 11 June 2013 20:47 (eight years ago) link


ttyih boi (crüt), Wednesday, 12 June 2013 03:08 (eight years ago) link

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