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.

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....


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
The “Anthropocene Epoch” has been proposed as a new post-Holocene geological time interval—a period characterized by the pervasive impact of human activities on the geological record. Prior to the influence of human technologies, the diversity and distribution of minerals at or near Earth’s surface arose through physical, chemical, and/or biological processes. Since the advent of human mining and manufacturing, particularly since the industrial revolution of the mid-eighteenth century, mineral-like compounds have experienced a punctuation event in diversity and distribution owing to the pervasive impact of human activities. We catalog 208 mineral species approved by the International Mineralogical Association that occur principally or exclusively as a consequence of human processes. At least three types of human activities have affected the diversity and distribution of minerals and mineral-like compounds in ways that might be reflected in the worldwide stratigraphic record. The most obvious influence is the widespread occurrence of synthetic mineral-like compounds, some of which are manufactured directly for applications (e.g., YAG crystals for lasers; Portland cement) and others that arise indirectly (e.g., alteration of mine tunnel walls; weathering products of mine dumps and slag). A second human influence on the distribution of Earth’s near-surface minerals relates to large-scale movements of rocks and sediments—sites where large volumes of rocks and minerals have been removed. Finally, humans have become relentlessly efficient in redistributing select natural minerals, such as gemstones and fine mineral specimens, across the globe. All three influences are likely to be preserved as distinctive stratigraphic markers far into the future.

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 




✈ ▌▌

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."


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). 

the eight-day movement with seven knopped and finned pillars, recoil anchor escapement, bolt and shutter maintaining power, rise and fall regulation with subsidiary dial to side of movement, with 1¼ seconds pendulum, quarter-chiming on three bells, striking on a large bell, with weights; case key
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..



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/

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.

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

Wednesday, 8 June 2011

as flowers turn towards the sun

transfer print / 48" x 24" / 2011 As flowers turn toward the sun, by dint of a secret heliotropism the past strives to turn toward that sun which is rising in the sky of history. An historical materialist must be aware of this most inconspicuous of all transformations. benjamin / on the concept of history