The Tale of the One Thousand Signs
Hans Ulrich Obrist : Pierre Huyghe
Parkett 66 2002
Luc (Stuls):
Robots do not comprehend notions of time differentiation (such as past, future, imperfect), which are incredibly subtle notions that are implicit to our languages. So we try to make them formulate concepts of time differentiation and time description, to make them invent words that allow them to speak about time among themselves. The idea is to see whether, through these iterative language games, robots can begin to conceptualise time on a general level.
Tuesday, July 31, 2007
Derrida on Artaud
bought an old issue of magazine littéraire on Artaud in Paris last summer, which included an interview with Derrida (was trying to translate & found myself writing 'a movement of identificatory projection', the head is not clever):
Si j'essaie de me rappeler la première fois que le nom d'Artaud a résonné pour moi, ce fut sans doute à travers une lecture de Blanchot qui renvoyait à la Correpondance avec Jacques Rivière. J'ai lu alors ces lettres d'Artaud et, par un mouvement de projection identificatoire, je me suis trouvé en sympathie avec cet homme qui disait qu'il n'avait rien à dire, que rien ne lui était dicté en quelque sorte, alors que pourtant l'habitaient la passion, la pulsion de l'écriture et sans doute déjà de la mise en scène. Che,in faisant -- et là je parle du temps long, des années, des décennies aue on suivi --, j'ai dû toujours chercher à penser ce que cette experience du "ne rien avoir à dire" avant d'écrire avait d'essentiel pour toute écriture. ...
Pourquoi donc cette identification de jeunesse à Artaud? J'ai commencé dans mon adolescence (elle a duré longtemps, jusqu'à trente-deux ans..., à vouloir passionnément écrire, sans écrire, avec ce sentiment de vide : je sais qu'il faut que j'écrive, que je veux écrire, que j'ai à écrire, mais au fond, je n'ai rien à dire que ne commence à ressembler à quelque chose qui a déjà été dit. Quand j'avais quinze ans, seize ans, je me rappelle, j'avais ce sentiment d'être protéiforme -- c'est un mot que j'ai découvert chez Gide, et qui me plaisait beaucoup. Je pouvais prendre n'importe quelle forme, écrire sur n'importe quel ton dont je savais que jamais ce n'était vraiment le mien ; je répondais à ce qu'on attendait de moi ou bien je me retrouvais dans le miroir que me tendait l'autre. Je me disais : je peux tout écrire et donc je ne peux rien écrire. C'est là que se creusait ce vide que je croyais reconnaître chez Artaud. Comme si je le disais : au fond je ne suis rien, je peux être n'importe qui, je peux prendre telle ou telle posture et donc quelle est ma voie (ma voix)? ... Et encore maintenant, avant chaque texte que j'écris, mutatis mutandis, c'est le même blanc, le même désespoir, le même sentiment d'impouvoir -- "j'arriverai jamais..." -- ; même pour des choses très modestes, quatre pages.
magazine littéraire, No. 434, Septembre 2004
Si j'essaie de me rappeler la première fois que le nom d'Artaud a résonné pour moi, ce fut sans doute à travers une lecture de Blanchot qui renvoyait à la Correpondance avec Jacques Rivière. J'ai lu alors ces lettres d'Artaud et, par un mouvement de projection identificatoire, je me suis trouvé en sympathie avec cet homme qui disait qu'il n'avait rien à dire, que rien ne lui était dicté en quelque sorte, alors que pourtant l'habitaient la passion, la pulsion de l'écriture et sans doute déjà de la mise en scène. Che,in faisant -- et là je parle du temps long, des années, des décennies aue on suivi --, j'ai dû toujours chercher à penser ce que cette experience du "ne rien avoir à dire" avant d'écrire avait d'essentiel pour toute écriture. ...
Pourquoi donc cette identification de jeunesse à Artaud? J'ai commencé dans mon adolescence (elle a duré longtemps, jusqu'à trente-deux ans..., à vouloir passionnément écrire, sans écrire, avec ce sentiment de vide : je sais qu'il faut que j'écrive, que je veux écrire, que j'ai à écrire, mais au fond, je n'ai rien à dire que ne commence à ressembler à quelque chose qui a déjà été dit. Quand j'avais quinze ans, seize ans, je me rappelle, j'avais ce sentiment d'être protéiforme -- c'est un mot que j'ai découvert chez Gide, et qui me plaisait beaucoup. Je pouvais prendre n'importe quelle forme, écrire sur n'importe quel ton dont je savais que jamais ce n'était vraiment le mien ; je répondais à ce qu'on attendait de moi ou bien je me retrouvais dans le miroir que me tendait l'autre. Je me disais : je peux tout écrire et donc je ne peux rien écrire. C'est là que se creusait ce vide que je croyais reconnaître chez Artaud. Comme si je le disais : au fond je ne suis rien, je peux être n'importe qui, je peux prendre telle ou telle posture et donc quelle est ma voie (ma voix)? ... Et encore maintenant, avant chaque texte que j'écris, mutatis mutandis, c'est le même blanc, le même désespoir, le même sentiment d'impouvoir -- "j'arriverai jamais..." -- ; même pour des choses très modestes, quatre pages.
magazine littéraire, No. 434, Septembre 2004
Monday, July 30, 2007
Lousy Anti-Semites
I came across a site which purports to answer this question: How walkable is your house? Was instantly suspicious. Typed my mother's former address into Walkscore's blank. Ha! Walkscore includes Grocery Stores, Restaurants, Coffee Shops, Bars, Movie Theatres -- well, the list goes on and on and on, but do we see Synagogues on the list? We do not.
As it happens, my mother's house on Cypress Place was something like a half-mile walk to the nearest synagogue -- a half-mile walk down a highway with occasional sidewalks. You wouldn't know this from Walkscore.
To be fair, Walkscore also fails to include churches and mosques in the walkability score. You could argue that they're not antisemitic, they're just typical consumerist atheists. The idea that anyone might consider going to a religious service of ANY denomination was just too extreme. There are fundamentalist ravagers of the planet, yes, but they're not the kind of people who would worry about the ozone layer; if they engage in organised religion they're obviously ALSO the kind of people who would leap into a gas-guzzling SUV without a second's thought.
That's one way of looking at it. The fact remains that observant Jews do not ride on the Sabbath. An observant Jew, thinking about where to live, will be more interested in whether a synagogue is within walking distance than in whether a coffee shop, bar or movie theatre is within walking distance, because there are no constraints on mode of transportation to coffee shop, bar or movie theatre. So Walkscore is completely useless to a group of Americans (the site seems to be confined to American addresses) who do in fact take walkability into account in deciding where to live.
We can certainly argue that there's a larger idiocy at work, since rather a lot of Americans claim to believe in God. But there is one religion which requires its practitioners to walk to services once a week, as well as on a glorious multiplicity of religious festivals. Sadly, a religion beneath the radar of Walkscore.
As it happens, my mother's house on Cypress Place was something like a half-mile walk to the nearest synagogue -- a half-mile walk down a highway with occasional sidewalks. You wouldn't know this from Walkscore.
To be fair, Walkscore also fails to include churches and mosques in the walkability score. You could argue that they're not antisemitic, they're just typical consumerist atheists. The idea that anyone might consider going to a religious service of ANY denomination was just too extreme. There are fundamentalist ravagers of the planet, yes, but they're not the kind of people who would worry about the ozone layer; if they engage in organised religion they're obviously ALSO the kind of people who would leap into a gas-guzzling SUV without a second's thought.
That's one way of looking at it. The fact remains that observant Jews do not ride on the Sabbath. An observant Jew, thinking about where to live, will be more interested in whether a synagogue is within walking distance than in whether a coffee shop, bar or movie theatre is within walking distance, because there are no constraints on mode of transportation to coffee shop, bar or movie theatre. So Walkscore is completely useless to a group of Americans (the site seems to be confined to American addresses) who do in fact take walkability into account in deciding where to live.
We can certainly argue that there's a larger idiocy at work, since rather a lot of Americans claim to believe in God. But there is one religion which requires its practitioners to walk to services once a week, as well as on a glorious multiplicity of religious festivals. Sadly, a religion beneath the radar of Walkscore.
suspense
I'm at Yorckschlößchen. I check e-mails. My personalised podcast from Tyler Cowen has come!
I can't listen to the pp at Yn. I'm agog.
Actually I'm not sure I can bring myself to listen to it.
As long as I don't listen to it I can go on thinking there's a solution. A realio-trulio economist can find a solution where I keep walking into walls.
I can't listen to the pp at Yn. I'm agog.
Actually I'm not sure I can bring myself to listen to it.
As long as I don't listen to it I can go on thinking there's a solution. A realio-trulio economist can find a solution where I keep walking into walls.
Can Howard Obliviate Haneef?
"Australia will not be apologising to Dr Haneef," Mr Howard told reporters in Sydney.
"Dr Haneef was not victimised and Australia's international reputation has not been harmed by this 'mis-start' to its new anti-terrorism laws."
Mr Howard said he supported the AFP and Immigration Minister Kevin Andrews, who revoked Dr Haneef's visa earlier this month, just hours after a Brisbane court had granted him bail.
Despite the collapse of the case, Mr Andrews has refused to reinstate the visa unless the Indian national's lawyers successfully appeal against the decision in the Federal Court.
In a paid interview for the Nine Network's 60 Minutes last night, Dr Haneef said he was never a risk to Australia and would have dobbed in his relatives had he known they were plotting attacks in Britain.
But Mr Andrews was unmoved.
"Nothing that I saw in the interview with Dr Haneef changed my mind as to the suspicions and doubts that I have about the matter," he told ABC Radio today.
[paperpools interprets:
The man is a highly suspicious colour. In Australia, 'Let's go to the beach' is our happy-go-lucky motto. A real Australian goes to the beach and gets a tan. A prerequisite for getting a tan is not being brown in the first place! What legitimate reason could a man who is already brown have for coming to Australia?
The interview confirmed my earlier suspicions as to the brownness of the man; you just have to look at him to see that he would be out of place on a beach and could only want to come to the Best Country in the World to plant bombs. A real Australian would have suffered serious tan loss from 4 weeks in jail, and we would never do that to a man; if you look at Dr Haneef, you'll notice that he is the same colour now that he was when he went in. Australia is not going to apologise to a man who has no tan to maintain. No worries.]
Sydney Morning Herald
"Dr Haneef was not victimised and Australia's international reputation has not been harmed by this 'mis-start' to its new anti-terrorism laws."
Mr Howard said he supported the AFP and Immigration Minister Kevin Andrews, who revoked Dr Haneef's visa earlier this month, just hours after a Brisbane court had granted him bail.
Despite the collapse of the case, Mr Andrews has refused to reinstate the visa unless the Indian national's lawyers successfully appeal against the decision in the Federal Court.
In a paid interview for the Nine Network's 60 Minutes last night, Dr Haneef said he was never a risk to Australia and would have dobbed in his relatives had he known they were plotting attacks in Britain.
But Mr Andrews was unmoved.
"Nothing that I saw in the interview with Dr Haneef changed my mind as to the suspicions and doubts that I have about the matter," he told ABC Radio today.
[paperpools interprets:
The man is a highly suspicious colour. In Australia, 'Let's go to the beach' is our happy-go-lucky motto. A real Australian goes to the beach and gets a tan. A prerequisite for getting a tan is not being brown in the first place! What legitimate reason could a man who is already brown have for coming to Australia?
The interview confirmed my earlier suspicions as to the brownness of the man; you just have to look at him to see that he would be out of place on a beach and could only want to come to the Best Country in the World to plant bombs. A real Australian would have suffered serious tan loss from 4 weeks in jail, and we would never do that to a man; if you look at Dr Haneef, you'll notice that he is the same colour now that he was when he went in. Australia is not going to apologise to a man who has no tan to maintain. No worries.]
Sydney Morning Herald
Sunday, July 29, 2007
homemade flamethrower
Video of Nadine killing fruitflies with DIY flamethrower (lighter plus hairspray) on TAR ART RAT, a technique used by some of the security-conscious defenders of democracy on alleged threats to democracy.
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