Showing posts with label time. Show all posts
Showing posts with label time. Show all posts
Tuesday, 31 March 2020
G-man
The change does not completely prevent widespread forwarding, since ultimately a message can be passed on however many times a user is happy to hit the forward button.
But by inserting friction into the process, the company hopes to slow some of the most viral messages on its platform, such as the widely spread falsehood that coronavirus is related to 5G. That claim has led to the vandalisation of more than 20 phone masts in the past week.
“We’ve seen a significant increase in the amount of forwarding which users have told us can feel overwhelming and can contribute to the spread of misinformation,” said a WhatsApp spokesperson in a blogpost on Tuesday morning.
Sunday, 4 November 2018
dystrophic pools
Monday, 26 February 2018
Saturday, 22 April 2017
achilles and the tortoise
Diogenes the Cynic said nothing upon hearing Zeno's arguments, but stood up and walked
The physical world requires a resolution amount used to distinguish distance while mathematics can use any resolution.
- At every instant of time there is no motion occurring. If everything is motionless at every instant, and time is entirely composed of instants, then motion is impossible.
- Instants are not parts of time, for time is not made up of instants any more than a magnitude is made of points, as we have already proved. Hence it does not follow that a thing is not in motion in a given time, just because it is not in motion in any instant of that time
Saturday, 23 July 2011
hypothetical desert
HOLDEN You're in a desert, walking along in the sand when....
LEON Is this the test now ?
HOLDEN Yes. You're in a desert, walking along in the sand when all of a sudden you lookdown and see a.....
LEON What one ? It was a timid interruption, hardly audible.
HOLDEN What ?
LEON What desert ?
HOLDEN Doesn't make any difference what desert.. it's completely hypothetical.
LEON But how come I'd be there?
HOLDEN Maybe you're fed up, maybe you want to be by yourself.. who knows. So you look down and see a tortoise. It's crawling toward you....
Labels:
animal architecture,
athens,
bladerunner,
conchology,
desert,
paradox,
space,
time,
tortoise
Friday, 3 March 2017
Time Considered as a Helix of Semi-Precious Stones
On the mineralogy of the “Anthropocene Epoch”
Robert M. Hazen, Edward S. Grew, Marcus J. Origlieri, Robert T. Downs
DOI: 10.2138/am-2017-5875 Published on March 2017, First Published on March 01, 2017
Saturday, 10 September 2016
kainos
New kainos
denotes "new," of that which is unaccustomed or unused, not "new" in
time, recent, but "new" as to form or quality, of different nature from
what is contrasted as old.
[cene]
These chthonic powers, forces, and entities are coupled with the suffix –cene, drawn from kainos, or the thick now, the present, which is not instantaneous but extends into many kinds of time, into presence. Into cultivating response-ability." Donna Haraway
[cene]
These chthonic powers, forces, and entities are coupled with the suffix –cene, drawn from kainos, or the thick now, the present, which is not instantaneous but extends into many kinds of time, into presence. Into cultivating response-ability." Donna Haraway
✈ ▌▌
Sunday, 6 September 2015
Time travel
http://www.lrb.co.uk/v37/n17/fredric-jameson/in-hyperspace
But where did the genre come from? My own hypothesis is a very general one: namely, that the late 19th-century invention of SF correlates to Walter Scott’s invention of the modern historical novel in Waverley (1814), marking the emergence of a second – industrial – stage of historical consciousness after that first dawning sense of the historicity of society so rudely awakened by the French Revolution. David Wittenberg does much better than this, but his remarkable hypothesis is only one of the conceptual breakthroughs in this stimulating contribution to literary theory. I will dwell mainly on the three that interest me the most: the relationship of SF to modernism in the arts; the historical periodisation of the genre; and the dramatic challenge to narratology as a field, with implications for the theory of ideology as well as for the analysis of narrative structure itself (of which the time-travel story, with all its ineradicable paradoxes, suddenly becomes the fundamental paradigm). Nor is philosophy itself untouched by the fallout from these dramatic revisions: after all, the phenomenological ego is a temporal matter, and time itself one of its fundamental paradoxes, which neither Husserl nor Heidegger ever laid to rest.
Sunday, 14 December 2014
red
Kant says, in a text of the Critique of Pure Reason: "if cinnabar
was sometimes red, sometimes red and sometimes black, sometimes heavy
and sometimes light... I would never have the opportunity to associate -
i.e. my imagination would never have the occasion to associate - the
heavy cinnabar with the colour red..."
"If cinnabar were sometimes red, sometimes black, sometimes light, sometimes heavy, if a man changes int this and sometimes into that animal form, if the country on the longest day were sometimes covered in fruit, sometimes with ice and snow, my empirical imagination would never find opportunity when representing red color to bring to mind heavy cinnabar."
Tristan Garcia // Form and Object: A treatise on things
Verde que te quiero verde.
Verde viento. Verdes ramas.
El barco sobre la mar
y el caballo en la montaña.
Con la sombra en la cintura
ella sueña en su baranda,
verde carne, pelo verde,
con ojos de fría plata.
Verde que te quiero verde.
More green, more black:
Somnambule Ballad
Federico Garcia Lorca
Green, how much I want you green.
Green wind. Green branches.
The ship upon the sea
and the horse in the mountain.
With the shadow on her waist
she dreams on her balcony,
green flesh, hair of green,
and eyes of cold silver.
Green, how much I want you green.
Beneath the gypsy moon,
all things look at her
but she cannot see them.
Green, how much I want you green.
Great stars of white frost
come with the fish of darkness
that opens the road of dawn.
the fig tree rubs the wind
with the sandpaper of its branches,
and the mountain, a filching cat,
bristles its bitter aloes.
But who will come? and from where?
She lingers on her balcony,
green flesh, hair of green,
dreaming of the bitter sea.
—Friend, I want to change
my horse for your house,
my saddle for your mirror,
my knife for your blanket,
Friend, I come bleeding,
from the passes of Cabra.
—If I could, young man,
this pact would be sealed.
But I am no more I,
nor is my house now my house.
—Friend, I want to die
decently in my bed,
Of iron, if it be possible,
with sheets of fine holland.
Do you not see the wound I have
from my breast to my throat?
—Your white shirt bears
three hundred dark roses.
Your pungent blood oozes
around your sash.
But I am no more I,
nor is my house now my house.
—Let me climb at least
up to the high balustrade:
let me come! Let me come!
up to the green balustrades.
Balustrades of the moon
where the water resounds.
Now the two friends go up
towards the high balustrades.
Leaving a trail of blood,
leaving a trail of tears,
Small lanterns of tin
were trembling on the roofs.
A thousand crystal tambourines
were piercing the dawn.
Green, how much I want you green,
green wind, green branches.
The two friends went up.
The long wind was leaving
in the mouth a strange taste
of gall, mint and sweet-basil.
Friend! Where is she, tell me,
where is your bitter girl?
How often she waited for you!
How often did she wait for you,
cool face, black hair,
on this green balcony!
Over the face of the cistern
the gypsy girl swayed.
Green flesh, hair of green,
with eyes of cold silver.
An icicle of the moon
suspends her above the water.
The night became as intimate
as a little square.
Drunken civil guards
were knocking at the door.
Green, how much I want you green,
Green wind. Green branches.
The ship upon the sea.
And the horse on the mountain.
Stephen Spender and J. L. Gili
Romance Sonambulo
Federico García Lorca, 1898 - 1936
(skip to the original poem in Spanish)
Green, how I want you green.
Green wind. Green branches.
The ship out on the sea
and the horse on the mountain.
With the shade around her waist
she dreams on her balcony,
green flesh, her hair green,
with eyes of cold silver.
Green, how I want you green.
Under the gypsy moon,
all things are watching her
and she cannot see them.
Green, how I want you green.
Big hoarfrost stars
come with the fish of shadow
that opens the road of dawn.
The fig tree rubs its wind
with the sandpaper of its branches,
and the forest, cunning cat,
bristles its brittle fibers.
But who will come? And from where?
She is still on her balcony
green flesh, her hair green,
dreaming in the bitter sea.
--My friend, I want to trade
my horse for her house,
my saddle for her mirror,
my knife for her blanket.
My friend, I come bleeding
from the gates of Cabra.
--If it were possible, my boy,
I’d help you fix that trade.
But now I am not I,
nor is my house now my house.
--My friend, I want to die
decently in my bed.
Of iron, if that’s possible,
with blankets of fine chambray.
Don’t you see the wound I have
from my chest up to my throat?
--Your white shirt has grown
thirsty dark brown roses.
Your blood oozes and flees a
round the corners of your sash.
But now I am not I,
nor is my house now my house.
--Let me climb up, at least,
up to the high balconies;
Let me climb up! Let me,
up to the green balconies.
Railings of the moon
through which the water rumbles.
Now the two friends climb up,
up to the high balconies.
Leaving a trail of blood.
Leaving a trail of teardrops.
Tin bell vines
were trembling on the roofs.
A thousand crystal tambourines
struck at the dawn light.
Green, how I want you green,
green wind, green branches.
The two friends climbed up.
The stiff wind left
in their mouths, a strange taste
of bile, of mint, and of basil
My friend, where is she--tell me--
where is your bitter girl?
How many times she waited for you!
How many times would she wait for you,
cool face, black hair,
on this green balcony!
Over the mouth of the cistern
the gypsy girl was swinging,
green flesh, her hair green,
with eyes of cold silver.
An icicle of moon
holds her up above the water.
The night became intimate
like a little plaza.
Drunken “Guardias Civiles”
were pounding on the door.
Green, how I want you green.
Green wind. Green branches.
The ship out on the sea.
And the horse on the mountain.
"If cinnabar were sometimes red, sometimes black, sometimes light, sometimes heavy, if a man changes int this and sometimes into that animal form, if the country on the longest day were sometimes covered in fruit, sometimes with ice and snow, my empirical imagination would never find opportunity when representing red color to bring to mind heavy cinnabar."
If I aim at the being
of some redness, the texture of denim, and some cut or pattern in
the form of an hourglass, I can imagine three arrows carrying the
being of redness, the being of denim, and the being of the form of
an hourglass towards a fourth arrow: a dress which is red, denim,
and in the form of an hourglass. And yet the dress is not predicated
on anything, while the redness, denim, or form of an hourglass are
predicated on the dress. The dress directs the circulation of being
into itself, into its self. At the end of its flight, the arrow of the
dress aims at nothing other than itself.
Tristan Garcia // Form and Object: A treatise on things
Verde que te quiero verde.
Verde viento. Verdes ramas.
El barco sobre la mar
y el caballo en la montaña.
Con la sombra en la cintura
ella sueña en su baranda,
verde carne, pelo verde,
con ojos de fría plata.
Verde que te quiero verde.
More green, more black:
Somnambule Ballad
Federico Garcia Lorca
Green, how much I want you green.
Green wind. Green branches.
The ship upon the sea
and the horse in the mountain.
With the shadow on her waist
she dreams on her balcony,
green flesh, hair of green,
and eyes of cold silver.
Green, how much I want you green.
Beneath the gypsy moon,
all things look at her
but she cannot see them.
Green, how much I want you green.
Great stars of white frost
come with the fish of darkness
that opens the road of dawn.
the fig tree rubs the wind
with the sandpaper of its branches,
and the mountain, a filching cat,
bristles its bitter aloes.
But who will come? and from where?
She lingers on her balcony,
green flesh, hair of green,
dreaming of the bitter sea.
—Friend, I want to change
my horse for your house,
my saddle for your mirror,
my knife for your blanket,
Friend, I come bleeding,
from the passes of Cabra.
—If I could, young man,
this pact would be sealed.
But I am no more I,
nor is my house now my house.
—Friend, I want to die
decently in my bed,
Of iron, if it be possible,
with sheets of fine holland.
Do you not see the wound I have
from my breast to my throat?
—Your white shirt bears
three hundred dark roses.
Your pungent blood oozes
around your sash.
But I am no more I,
nor is my house now my house.
—Let me climb at least
up to the high balustrade:
let me come! Let me come!
up to the green balustrades.
Balustrades of the moon
where the water resounds.
Now the two friends go up
towards the high balustrades.
Leaving a trail of blood,
leaving a trail of tears,
Small lanterns of tin
were trembling on the roofs.
A thousand crystal tambourines
were piercing the dawn.
Green, how much I want you green,
green wind, green branches.
The two friends went up.
The long wind was leaving
in the mouth a strange taste
of gall, mint and sweet-basil.
Friend! Where is she, tell me,
where is your bitter girl?
How often she waited for you!
How often did she wait for you,
cool face, black hair,
on this green balcony!
Over the face of the cistern
the gypsy girl swayed.
Green flesh, hair of green,
with eyes of cold silver.
An icicle of the moon
suspends her above the water.
The night became as intimate
as a little square.
Drunken civil guards
were knocking at the door.
Green, how much I want you green,
Green wind. Green branches.
The ship upon the sea.
And the horse on the mountain.
Stephen Spender and J. L. Gili
Romance Sonambulo
Federico García Lorca, 1898 - 1936
(skip to the original poem in Spanish)
Green, how I want you green.
Green wind. Green branches.
The ship out on the sea
and the horse on the mountain.
With the shade around her waist
she dreams on her balcony,
green flesh, her hair green,
with eyes of cold silver.
Green, how I want you green.
Under the gypsy moon,
all things are watching her
and she cannot see them.
Green, how I want you green.
Big hoarfrost stars
come with the fish of shadow
that opens the road of dawn.
The fig tree rubs its wind
with the sandpaper of its branches,
and the forest, cunning cat,
bristles its brittle fibers.
But who will come? And from where?
She is still on her balcony
green flesh, her hair green,
dreaming in the bitter sea.
--My friend, I want to trade
my horse for her house,
my saddle for her mirror,
my knife for her blanket.
My friend, I come bleeding
from the gates of Cabra.
--If it were possible, my boy,
I’d help you fix that trade.
But now I am not I,
nor is my house now my house.
--My friend, I want to die
decently in my bed.
Of iron, if that’s possible,
with blankets of fine chambray.
Don’t you see the wound I have
from my chest up to my throat?
--Your white shirt has grown
thirsty dark brown roses.
Your blood oozes and flees a
round the corners of your sash.
But now I am not I,
nor is my house now my house.
--Let me climb up, at least,
up to the high balconies;
Let me climb up! Let me,
up to the green balconies.
Railings of the moon
through which the water rumbles.
Now the two friends climb up,
up to the high balconies.
Leaving a trail of blood.
Leaving a trail of teardrops.
Tin bell vines
were trembling on the roofs.
A thousand crystal tambourines
struck at the dawn light.
Green, how I want you green,
green wind, green branches.
The two friends climbed up.
The stiff wind left
in their mouths, a strange taste
of bile, of mint, and of basil
My friend, where is she--tell me--
where is your bitter girl?
How many times she waited for you!
How many times would she wait for you,
cool face, black hair,
on this green balcony!
Over the mouth of the cistern
the gypsy girl was swinging,
green flesh, her hair green,
with eyes of cold silver.
An icicle of moon
holds her up above the water.
The night became intimate
like a little plaza.
Drunken “Guardias Civiles”
were pounding on the door.
Green, how I want you green.
Green wind. Green branches.
The ship out on the sea.
And the horse on the mountain.
Thursday, 4 December 2014
shallow time // moving stones
I should now like to prove the irreversibility of eternity by using a jejune experiment for proving entropy. Picture in your mind's eye the sand box divided in half with black sand on one side and white sand on the other. We take a child and have him run hundreds of times clockwise in the box until the sand gets mixed and begins to turn grey; after that we have him run anti-clockwise, but the result will not be a restoration of the original division but a greater degree of greyness and an increase of entropy.
Of course, if we filmed such an experiment we could prove the reversibility of eternity by showing the film backwards, but then sooner or later the film itself would crumble or get lost and enter the state of irreversibility. Somehow this suggests that the cinema offers an illusive or temporary escape from physical dissolution. The false immortality of the film gives the viewer an illusion of control over eternity but "the superstars" are fading.
Wednesday, 10 September 2014
grandfather
A month-duration, six-pillar, timepiece longcase clock with equation of
time and further complications, the thirteen-inch break-arch dial
having a silvered chapter ring engraved with a twenty-four hour dial,
the centre having a 'penny-moon' with times of high water at both London
Bridge and Plymouth and with both lunar and mean times shown by two
further hands, the arch having a beach scene with rising tide automata
showing the stages of the tide during the cycle, with a silvered scroll
signed and dated by the maker
1933, with three apertures showing day, date and month, the earlier
oak case having a swan neck pediment surmounted by three 'eagle and
ball' finials, with brass capitals to the quartered fluted columns, the
base with a raised panel and fluted canted corners, height: 222 (inc.
finials).
76½ in. (194 cm.) high; 14½ in. (37 cm.) wide; 7¾ in. (20 cm.) deep
Sunday, 7 September 2014
a travelling discipline..
documentary stills / algorithmic dynamics
...
miniscule labour operations and techniques to sustain an experience of time for the privileged - yoga, slow food... power-chronography @Juspar
...
a different order to history as experienced time
refresh rate of screen - the specific time of the machine, material will be percieved not by human eyes.
...
microtemporal irritations.. discursive articulations of multiple temporalities
... unliked, unacknowledged posts, not retweeted..
...
miniscule labour operations and techniques to sustain an experience of time for the privileged - yoga, slow food... power-chronography @Juspar
...
a different order to history as experienced time
refresh rate of screen - the specific time of the machine, material will be percieved not by human eyes.
...
microtemporal irritations.. discursive articulations of multiple temporalities
... unliked, unacknowledged posts, not retweeted..
Friday, 4 July 2014
Saturday, 17 May 2014
taplow // calendar
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/
Labels:
agamben,
bloch,
figure/field,
halo,
messianic time,
pearl,
St. Jerome,
stumbling block,
time
Saturday, 5 January 2013
timemachine
I've seen things you people wouldn't believe. [laughs] Attack ships on fire off the shoulder of Orion. I watched c-beams glitter in the dark near the Tannhäuser Gate. All those moments will be lost in time, like [coughs] tears in rain. Time to die.
Tuesday, 11 December 2012
Sunday, 4 November 2012
ceann mor
Nunc fluens facit tempus,
nunc stans facit aeternitatum
Labels:
3D,
cardboard,
caulk,
commons,
landscape,
messianic time,
pattern,
time,
topography
Monday, 30 July 2012
RIP Chris Marker
He liked the fragility of those moments suspended in time. Those
memories whose only function had been to leave behind nothing but
memories. He wrote: I've been round the world several times and now only
banality still interests me. On this trip I've tracked it with the
relentlessness of a bounty hunter. At dawn we'll be in Tokyo.
Sunday, 5 February 2012
denkbild/ a state of history
…travellers in a train that has met with an accident in a tunnel, and this at a place where the light of the beginning can no longer be seen, and the light at the end is so very small a glimmer that the gaze must continually search for it and is always losing it again, and, furthermore, it is not even certain whether it is the beginning or the end of the tunnel.
kafka / the blue octavo noteboks / 15
agamben / melancholy angel/ 112
kafka / the blue octavo noteboks / 15
agamben / melancholy angel/ 112
Wednesday, 8 June 2011
as flowers turn towards the sun
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