willendorf soap
Showing posts with label figure/field. Show all posts
Showing posts with label figure/field. Show all posts
Sunday, 23 July 2017
Thursday, 2 February 2017
hot glue
One of my male patients recollects that in the masturbation fantasies of his youth there was a little, imaginary, female figure which he always carried in his pocket and from time to time took out and played with. . . . You will already have guessed that this man’s sexual potency was very inconsiderable.
(Ferenczi 1955)
Beside, to preserve the living, and make the dead to live, to keep men out of their Urnes, and discourse of humane fragments in them, is not impertinent unto our profession; whose study is life and death, who daily behold examples of mortality, and of all men least need artificial memento's, or coffins by our bed side, to minde us of our graves.
Beside, to preserve the living, and make the dead to live, to keep men out of their Urnes, and discourse of humane fragments in them, is not impertinent unto our profession; whose study is life and death, who daily behold examples of mortality, and of all men least need artificial memento's, or coffins by our bed side, to minde us of our graves.
Friday, 16 September 2016
Sunday, 22 February 2015
Aylesbury Estate
Emic and etic, in anthropology, folkloristics, and the social and behavioral sciences, refer to two kinds of field research done and viewpoints obtained; from within the social group (from the perspective of the subject) and from outside (from the perspective of the observer).
Monday, 19 January 2015
assemblage at the BM
Jones 1990
Goddess (registration no. 1959,0712B.96) and phallus (1959,0712B.97) from Grime's Graves
These two objects were found by A. L. Armstrong during his excavations at Grime's Graves in the late 1930s. The first to be discovered was the goddess, upright on a pedestal of flat chalk slabs near an original platform of closely packed blocks of mined flint, the apex of which pointed to the figure. On this were several antler picks and at its base a small, well-made chalk cup. Nearby were the chalk phallus and three natural flint nodules, arranged, according to Armstrong, 'in the form of a phallus'. The lack of any close parallels from other Neolithic sites has led some to doubt the authenticity of these pieces.
Indeed, it was rumoured at the time of discovery that they had been planted in order to fool Armstrong. It is unlikely that their status will finally be settled until similar objects are found elsewhere, or someone writes their memoirs.
During the inter-war years a number of individuals, particularly Leslie Armstrong, continued to try to find evidence for a Palaeolithic date, even after publication of the 1933 paper written by Clark and Piggott which conclusively demonstrated the Neolithic date of flint mining.
Armstrong's work at Grimes Graves reached its climax when he excavated Pit 15 between 1937 and 1939. This shaft was relatively shallow - the 'floorstone' was encountered at a depth of 6m - and nine galleries radiated out from the base of the shaft.
The excavation of this flint mine was one of the most controversial at Grimes Graves, particularly because of the discovery of the famous chalk 'goddess'. This carved figurine appeared to offer belated support for a Palaeolithic origin for flint mining, a view that attracted few supporters by the 1930s. However, although this figurine echoed the style of Palaeolithic carvings, it was greeted with scepticism - as were the Palaeolithic-style etchings found in 1921 - as the weight of evidence argued overwhelmingly for a Neolithic date.
Recently, the authenticity of the figurine has been questioned again, and there are strong grounds for believing that it was made during Armstrong's excavations by persons unknown, probably to deceive Armstrong. Armstrong held firmly to his belief in Palaeolithic mining - but this proved to be his last excavation at Grimes Graves.
Saturday, 3 May 2014
halo
In general, kairos and chronos are opposed or heterogeneous, which is
certainly true. But decisive here is not simply the opposition, but the
relationship between them. What do we have when we have a kairos, an
occasion? The most
beautiful definition of kairos I have ever found is in the Corpus
Hippocraticum, and it is one which in fact characterizes kairos with
respect to chronos. I will quote this definition: chronos esti en ho
kairos kai kairos esti en ho ou pollos
chronos, "the chronos is where we have kairos and the kairos is where we
have a little chronos." Mark the extraordinary implication of the two
concepts, which are literally the one within the other. The kairos—to
translate it simply as
"occasion" or "chance" would be trivial—is not another time: what we get
when we grasp a kairos is not another time, but only a contracted and
abridged chronos. The precious pearl in the ring of chance is only a
small portion (porzione) of chronos, a time which is left. This is the
same as the old rabbinic apologue that Benjamin once told to Bloch,
according to which the messianic world is not another world; it is this
same profane world, but with just a little shift, a very small
difference. But this little shift, which results from my having grasped
the disconnection with respect to chronological time, is in every way
decisive.
..
Paul defines the relationship between chronological time—that is to say, the item that goes from "creation to" resurrection of Christ—and messianic time, by means of two fundamental concepts. The fist one is typos, foreshadowing, prefiguring, figure. Paul recalls here, in I Cor. 10:1–11, a series of episodes in the history of Israel: "Brothers, I want you to know that our fathers were all under the cloud, that they all crossed the sea and all were dipped in the sea and they all ate the same spiritual food and drank the same spiritual drink. They drank from a rock who was the messiah." Then he adds, "all these things happened to them as types, as figures of us, in order that we do not desire bad things, as they did." And a few lines later, he takes up the same mode: "these things occurred to them in a figural way [typicos], and were then written for our instruction, for us, for whom the extremities of the times have met (ta tele ton aionon katenteken; anatao— the "anti" signifies ‘face to face’.")
Auerbach has shown the importance of this "figural" conception in medieval culture (I say "figural" because Jerome translates typoi in I Cor. 10:6 with in figura), when it becomes the ground for a general theory of allegorical interpretat ion. Through the concept of t ypes, Paul establ ishes a relationship—which we from now on call typological relationship—between each event of the past and ho nym kairos, the now-time, present-messianic time. Thus in Romans 5:16, Adam, through whom sin entered the world, is defined typos tou mellontos, "figure (or foreshadow) of the future," that is to say, of the messiah, through whom peace will abound among men. And in Hebrews 9:26, the temple built by men is an antitype of the heavenly one, which could indicate a symmetrical relationship with respect to the type.
The point here is not simply that each event of the past becomes a figure or allegory of the present time and finds its fulfillment in it; decisive is rather the transformation of the time structure that the typological relationship brings about. It must imply a question of interpretation of the scripture, of the hermeneutical relationship that is established between two texts, between types and antitypes, as in the allegoric paradigm that prevailed in medieval culture. The hermeneutical relationship is only a secularization of the typological-messianic relationship. What is at stake in the figure, is not a hermeneutical problem, but a tension that transforms and binds together past and present, types and antitypes, in an inseparable constellation. The messianic is not one of the terms of the typological relationship: it is the relationship itself. And this is what Paul means when he says "for us, for whom the extremities of the times have met, are face to face." The two extremities of the olam hazzeh and the olam habba contact one another—their face-to-face is messianic time.
http://www.egs.edu/faculty/giorgio-agamben/articles/the-time-that-is-left/
..
Paul defines the relationship between chronological time—that is to say, the item that goes from "creation to" resurrection of Christ—and messianic time, by means of two fundamental concepts. The fist one is typos, foreshadowing, prefiguring, figure. Paul recalls here, in I Cor. 10:1–11, a series of episodes in the history of Israel: "Brothers, I want you to know that our fathers were all under the cloud, that they all crossed the sea and all were dipped in the sea and they all ate the same spiritual food and drank the same spiritual drink. They drank from a rock who was the messiah." Then he adds, "all these things happened to them as types, as figures of us, in order that we do not desire bad things, as they did." And a few lines later, he takes up the same mode: "these things occurred to them in a figural way [typicos], and were then written for our instruction, for us, for whom the extremities of the times have met (ta tele ton aionon katenteken; anatao— the "anti" signifies ‘face to face’.")
Auerbach has shown the importance of this "figural" conception in medieval culture (I say "figural" because Jerome translates typoi in I Cor. 10:6 with in figura), when it becomes the ground for a general theory of allegorical interpretat ion. Through the concept of t ypes, Paul establ ishes a relationship—which we from now on call typological relationship—between each event of the past and ho nym kairos, the now-time, present-messianic time. Thus in Romans 5:16, Adam, through whom sin entered the world, is defined typos tou mellontos, "figure (or foreshadow) of the future," that is to say, of the messiah, through whom peace will abound among men. And in Hebrews 9:26, the temple built by men is an antitype of the heavenly one, which could indicate a symmetrical relationship with respect to the type.
The point here is not simply that each event of the past becomes a figure or allegory of the present time and finds its fulfillment in it; decisive is rather the transformation of the time structure that the typological relationship brings about. It must imply a question of interpretation of the scripture, of the hermeneutical relationship that is established between two texts, between types and antitypes, as in the allegoric paradigm that prevailed in medieval culture. The hermeneutical relationship is only a secularization of the typological-messianic relationship. What is at stake in the figure, is not a hermeneutical problem, but a tension that transforms and binds together past and present, types and antitypes, in an inseparable constellation. The messianic is not one of the terms of the typological relationship: it is the relationship itself. And this is what Paul means when he says "for us, for whom the extremities of the times have met, are face to face." The two extremities of the olam hazzeh and the olam habba contact one another—their face-to-face is messianic time.
http://www.egs.edu/faculty/giorgio-agamben/articles/the-time-that-is-left/
Sunday, 19 January 2014
monogram / schema
The image is a product of the empirical faculty of the productive imagination, the schema of sensual concepts [as figures in space] is the product and, so to speak, a monogram of pure imagination a priori, through which and after which images are possible in the first place, but which can be related to the concept that they indicate only by means of the schema.
very different it is with those creatures of imagination [Geschöpfen der Einbildungskraft] which nobody can explain and of which nobody can give us an understandable concept, monograms, so to speak, which consist only of diverse traits, delineated after a rule that cannot be given, and which are less a clear image than a design hovering, so to speak, between different experiences, the kind that painters and physiognomists claim to have in their head, and that are supposed to be a shadow image of their products or also their judgments
Kant
The Laughing Tear / Constructions of Allegory in Modernism / Rainer Någele
Friday, 25 October 2013
forum / field
The Vatican Meteorite Collection:
Current research on these meteorites is centered on understanding their physical structure, including the nature and extent of the pore spaces, cracks and voids present in these rocks.
‘Forensic Architecture is grounded in both field-work and forum-work; fields are the sites of investigation and analysis and forums the political spaces in which analysis is presented and contested. Each of theses sites presents a host of architectural and political problems.
In fields, lets say starting with Territories, I attempted to engage a kind of “archeology” of present conditions as they could be read, or misread, in architecture. This archeology is not always undertaken by direct contact with the materiality under analysis, but with images of it. The spaces that we debate, analyze, or make claims on behalf of, are very often media products. Similarly, drawing a map includes synthesizing satellite and aerial images as well as images from the ground. Some images are created by optics and some by different sensors that register spectrums beyond the visible. One needs sensors to read sensors.
So this is a kind of archaeology of spaces as they are captured in these different forms of capture and registration. You read details, speckles, pixels and patterns, connect them to larger forces, or at least you understand the impossibility of doing so, often noting paradoxes and misrepresentations. We have done this very close reading of aerial images of colonies in the West Bank, we have read almost all elements from architectural through infrastructural archaeological to horticultural ones visible in these images as a set of tools in a battlefield.
Then there is the forum: a site of interpretation, verification, argumentation and decision. International courtrooms, tribunals, and human rights councils are of course the most obvious sites of contemporary forensics. But there are other political and professional forums.
Each forum is different. The third component of forensics, beyond the architectural and aesthetic, is what you need in order to stand between that “thing” and the forum: an “interpreter.” In ancient Rome it would be the orator; in our days it is perhaps the scientist, or the architect, or the geographer — the “expert witness” that translates from the language of space to the language of the forum. This definition of forensics might help expand the meaning of the term from the legal context to all sorts of others. Politics, as it is undertaken, around the problems of space and its interpretations, is a “forensic politics” as far I understand it.
Each of the multiple political and legal forums in use today — professional, scientific, parliamentary or legal — operates by a different set of protocols of representation and debate. They each have another frame of analysis. Each embodies dominant political forces and ideologies — that is to say that each instrumentalizes forensics as a part of a different ideological structure. In the turbulence of a changing world, there are also informal, subversive and ad-hoc and crisis forms of gathering: pop-up assemblies of protest and revolt in which the debate of financial, architectural (the housing or mortgage crisis), and geopolitical issues are often articulated.
Forensic architecture should thus be understood not only as dealing with the interpretation of past events as they register in spatial products, but about the construction of new forums. It is both an act of claim-making on the bases of spatial research and potentially an act of forum-building.’
http://www.forensic-architecture.org/
FORUM / what is out of doors
a meeting or medium where ideas and views on a particular issue can be exchanged.
an Internet message board
a public square or marketplace used for judicial and other business.
FORES [outside] door
FIELD
Old English feld "plain, open land" (as opposed to woodland), also "a parcel of land marked off and used for pasture or tillage," probably related to Old English folde "earth, land," from Proto-Germanic *felthuz "flat land" (common West Germanic, cf. Old Saxon and Old Frisian feld "field," Old Saxon folda "earth," Middle Dutch velt, Dutch veld Old High German felt, German Feld "field," but not found outside it; Swedish fält, Danish felt are borrowed from German), from PIE *pel(e)-tu-, from root *pele- (2) "flat, to spread" (see plane (n.1)).
"to go out to fight," 16c., from field (n.) in the specific sense of "battlefield" (Old English). The meaning "to stop and return the ball" is first recorded 1823, originally in cricket; figurative sense is from 1902.
A physical phenomenon, such as force, potential, or fluid velocity, that pervades a region.
Current research on these meteorites is centered on understanding their physical structure, including the nature and extent of the pore spaces, cracks and voids present in these rocks.
‘Forensic Architecture is grounded in both field-work and forum-work; fields are the sites of investigation and analysis and forums the political spaces in which analysis is presented and contested. Each of theses sites presents a host of architectural and political problems.
In fields, lets say starting with Territories, I attempted to engage a kind of “archeology” of present conditions as they could be read, or misread, in architecture. This archeology is not always undertaken by direct contact with the materiality under analysis, but with images of it. The spaces that we debate, analyze, or make claims on behalf of, are very often media products. Similarly, drawing a map includes synthesizing satellite and aerial images as well as images from the ground. Some images are created by optics and some by different sensors that register spectrums beyond the visible. One needs sensors to read sensors.
So this is a kind of archaeology of spaces as they are captured in these different forms of capture and registration. You read details, speckles, pixels and patterns, connect them to larger forces, or at least you understand the impossibility of doing so, often noting paradoxes and misrepresentations. We have done this very close reading of aerial images of colonies in the West Bank, we have read almost all elements from architectural through infrastructural archaeological to horticultural ones visible in these images as a set of tools in a battlefield.
Then there is the forum: a site of interpretation, verification, argumentation and decision. International courtrooms, tribunals, and human rights councils are of course the most obvious sites of contemporary forensics. But there are other political and professional forums.
Each forum is different. The third component of forensics, beyond the architectural and aesthetic, is what you need in order to stand between that “thing” and the forum: an “interpreter.” In ancient Rome it would be the orator; in our days it is perhaps the scientist, or the architect, or the geographer — the “expert witness” that translates from the language of space to the language of the forum. This definition of forensics might help expand the meaning of the term from the legal context to all sorts of others. Politics, as it is undertaken, around the problems of space and its interpretations, is a “forensic politics” as far I understand it.
Each of the multiple political and legal forums in use today — professional, scientific, parliamentary or legal — operates by a different set of protocols of representation and debate. They each have another frame of analysis. Each embodies dominant political forces and ideologies — that is to say that each instrumentalizes forensics as a part of a different ideological structure. In the turbulence of a changing world, there are also informal, subversive and ad-hoc and crisis forms of gathering: pop-up assemblies of protest and revolt in which the debate of financial, architectural (the housing or mortgage crisis), and geopolitical issues are often articulated.
Forensic architecture should thus be understood not only as dealing with the interpretation of past events as they register in spatial products, but about the construction of new forums. It is both an act of claim-making on the bases of spatial research and potentially an act of forum-building.’
http://www.forensic-architecture.org/
FORUM / what is out of doors
a meeting or medium where ideas and views on a particular issue can be exchanged.
an Internet message board
a public square or marketplace used for judicial and other business.
FORES [outside] door
FIELD
Old English feld "plain, open land" (as opposed to woodland), also "a parcel of land marked off and used for pasture or tillage," probably related to Old English folde "earth, land," from Proto-Germanic *felthuz "flat land" (common West Germanic, cf. Old Saxon and Old Frisian feld "field," Old Saxon folda "earth," Middle Dutch velt, Dutch veld Old High German felt, German Feld "field," but not found outside it; Swedish fält, Danish felt are borrowed from German), from PIE *pel(e)-tu-, from root *pele- (2) "flat, to spread" (see plane (n.1)).
"to go out to fight," 16c., from field (n.) in the specific sense of "battlefield" (Old English). The meaning "to stop and return the ball" is first recorded 1823, originally in cricket; figurative sense is from 1902.
A physical phenomenon, such as force, potential, or fluid velocity, that pervades a region.
- magnetic field
- A region containing a particular mineral
- A component of a database record in which a single unit of information is stored.
- A physical or virtual location for the input of information in the form of characters.
- course of study or domain of knowledge
- A realm of practical, direct, or natural operation,
- The background of the shield.
Monday, 23 September 2013
S t u d i e s f o r a G e n e r a l E c l i p s e
....
That which refuses figuration, has the allos—agora: the non-site of
assembly. Place holding as technique. Balks at the deliverance of some
meaning as it would the any other witch-hunt. And in good faith, I
cannot be clearer. We waited for the moment in which our conception
of time was changed. Because the messianic is passed us for now, we
are apostolic.
...
Friday, 29 March 2013
Saturday, 21 January 2012
protocols of escape
In computing and telecommunication, an escape character is a character which invokes an alternative interpretation on subsequent characters in a character sequence. An escape character is a particular case of metacharacters. The ASCII "escape" character (octal: \033, or ^[, or, in decimal, 27) is used in many output devices to start a series of characters called a control sequence or escape sequence.
Vincenzo Curcio (born c. 1960), a member of the Sicilian Mafia, is famous for escaping from his Turin prison cell by sawing through the bars of his cell with dental floss on March 17, 2000.[1
Curcio was convicted of one murder and arranging seven others. The jail had been built in the 1970s and was designed to withstand outside attacks rather than breakouts, and as such the bars were made of iron low in carbon which were ductile but easy to saw through. Curcio tied bedsheets together and climbed down to the ground, scaling the outer fence to gain his freedom.[2]
On July 11, 2000, Curcio was captured in Pancalieri, in the Province of Turin.[3]
Sunday, 30 October 2011
groundless
Seen as originary, disorientation is always constituted by identifiable, characteristic orientation-markers (cardinalité( designating its borders, in- dicating North and South, Orient and Occident. In disorientation, how- ever, Orient and Occident are not simply geographic givens; Orient and Occident designate particular experiences of disorientation. Such cardi- nal directional markers, insofar as they open (to) the horizon of meaning and configure the motif for all motivation, can be reified only through experience of and in the world. Observed over significant lengths of time, establishment of such cardinal points is what “adjusts” both techno-gen- esis and socio-genesis. Through this positing of directions and their ad- justments, disorientation opens a space of difference, between here and there, public and private, profane and sacred, strange and familiar, and so on. Adjustments (re-)orient, and originary disorientation is converted, if not occluded. If such adjustments are the engine of all motivation, and if they must be oriented, it is because the orient (the other) is missing. From this missing other, cardinal designation produces a figure (a motive that is a goal) in which what is being oriented is reflected—the Orient is this mirage.3
This cardinal orientation is not successfully occurring today; thus we are suffering from disorientation as such.
stiegler / t&t 2 / Intro
This cardinal orientation is not successfully occurring today; thus we are suffering from disorientation as such.
stiegler / t&t 2 / Intro
Monday, 26 September 2011
Tuesday, 21 June 2011
Saturday, 5 February 2011
crossings foldings holes
The Intertwining / the chiasm
'A figural situation denotes a gesture of framing, cutting-out, a distinction of an outline of a surface or a platform, a form within a form, a form around a form; therefore the figural dynamics contains a bilateral movement from a form to a plat-form and back from the platform to a form. Erich Auerbach, Figura
…
In his Physics, Aristotle defined the Topos as the inner surface of a thing which contains another moving thing. The figure occurs at the borderline between a moving thing and another thing through which the former passes.
[platfrom / l'aplat / field]
Adi Efal/ The two faces of the figure: plastic and philological 2010
Monday, 29 November 2010
Tuesday, 17 August 2010
Friday, 23 July 2010
Tuesday, 18 August 2009
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