..Money, Money, Money...Hope?

A video talk in which Charles Eisenstein describes a motile value-decaying currency called demurrage, that could exist complementary to our typical usury based, wealth and power-fixing currencies.

THRIVE: COMPLEMENTARY CURRENCY

Links to some of his essays:

Money: A New Beginning

Money: A New Beginning II

Money and the Turning of the Age

Distorted Perception

tag lite, originally uploaded by Negentropic Object 23.

Ballardolution (until I think of a better title)

The majority of people who recognise the name of JG Ballard, I imagine will do so because of the Spielberg film ‘Empire Of the Sun’ which was adapted from his semi-autobiographical novel of the same name, or for the controversy that surrounded the film ‘Crash’, another adaptation. Although many recognise his talent, he was always a somewhat peripheral writer, politely feral and unashamed. What I consider to be some Ballard’s finest work is his exegetic meta-novel, which began with the seemingly depraved, narcissistic indulgences of the super-solvent in ‘Cocaine Nights’ (in retrospection I have come to realise it started before that in the work of ‘High Rise’ with its claustrophobic atavistic tribalism), and concluded with the darkly populist frustrations of ‘Kingdom Come’. This corpus of work was intended to lead the reader through the writer’s preoccupations with the pathologies and irrationalities of neo-bourgeois existence.

There are many things to say about these novels, but of particular interest to me from this historical vantage, was his apprehension of a ‘middle-class’ rebellion; a revolution not of the oppressed or abused, but of the comfortable. The veil of deceit having lifted from the promises of aspiration, palates; super-saturated by everything that their acquisitional dominance could provide for them had become jaded, deeper experiences and thrills were deemed necessary; simple decent folks discovering the joys and fears of a little ‘bad behaviour’. This dangerous backlash of the jaded palate came to dominate in the final books, ‘Millennium People’ and ‘Kingdom Come’, where the rot had seeped further down the class chain, and the common people had also come to wish for more than just their passive entertainments and single serving puddings, not because of the positive acknowledgement its own vacuous pathology, but because of a primal selfish demand for reward.

This he mused was a result of the deeper self-satisfactory pathologies that lurk in all humanity, combined with a growing reaction to the constant promise of growth, and reiteration of the Nu, i.e. the next fantastic flavour, cleansing, wrinkle-stuffing miracle, or shiny, infinitely animated, portable monolith. The loud insidious interminable whisperings that came through the media from the corporatocracy, were no longer quite able to slay the anxiousness and frustration of unfulfilment, even when feeding on it; aspirations had been found wanting. The engine of product creation had reached an apotheosis, tripping over it self, with availability of the Nu in opposition to the ever-increasing expectation for it. Non-art chews on its own bloated tail like a lip-sticked Ouroboros (P.S. too all who think the eighties is cool again, you are part of this, if fluoro lycra is all you see and can buy, then that’s what you will).

Deliberately, he narrates rallies and uprisings in familiar surrounds; in Malls and suburban driveways, in business parks and high-rises, ever-aware of the significance of setting. In the hyperbolic landscape of Psychogeography, it is always observed that the stage which the characters roam upon plays a pivotal role in a deeper understanding of the situation, be it a shopping centre, a housing estate or a political climate. The scene and context is as equal and as relevant to the dialogue, as any of the characters.

I believe Ballard's novels contain a significance that can be lost on a reader without a context for his ideas; complaints about lumpen characters and poor plotting often abound. A reader seeking entertainment or the finest prose, would find these books difficult (unless they had a trite taste for the unusual or macabre), because they require a large investment in the authorial conversation. Many of his writings are in a sense the re-workings of a theme; that of Ballard's important pre-occupational musings on human motivation, impulsion and pathology in general. He considered us to be somewhat sick and so our ugly simplistic populisms are satired and parodic parleys constantly aggress.

In unrequired defence, his are not stories in the simple sense, but rather the continually re-formulated and re-examined observations, of a long and intense self-dialectical conversation about human behaviour, focused primarily on our propensity for psychopathology in all its forms, ranging from the deeds of the individual to those of our collectives. There is a slight snobbishness in the critique of Ballard’s work, because he chose to use the form of the novel as a vector for an evolving didacticism, and many speak of smut and shock, but I think there is much to be learnt from them, if they are read with his intentionality in mind.

R.I.P.

Black Swan

Black Swan, originally uploaded by Negentropic Object 23.

Blundering Blindly

It has always been tempting for thinkers and historical observationalists to overlay a narrative onto to what they have known of the world; humans have a long and colourful history in the denial of contingency, in the art of myth, and of fevered teleological dreams. There is nothing in essence wrong with such a play so long as a humble agnosticism is maintained, and the myth building doesn’t spill into hubris. More promising has been the increasing acknowledgement and embracement of the value of uncertainty and the denial of universal absolutism.

Having struggled through the false-oppositional maze of recent human mental history, with all of its ontological gates and stiles, blacks and whites, and thrashed in the relativity of the post-modern void, we seem to be approaching a kind of tipping point, a seeming critical-mass of a particular awareness that is less anxious of the Vast. This awareness is one that is enabled to taste the universe anew, with a palate cleansed of outmoded notions, disabling dogmas, and the disastrous social ideologies that have been substantiated by the modern myth of progress.

The attempt to overlay new social systems onto ‘civilisation’ has always typically either been sinister or ridiculous; however, I certainly don't think we have seen the last of such attempts or of their avatars. Unfortunately narcissism, psychopathology and hypocrisy are the inevitable inhabiters of all such projects of forced social evolution. Social ideals and ideas are forged in a dangerous flame and their theoreticians are often flippant, enveloped as they are in their own personal fantasies, little imagining that their Utopia's might actually come to pass or come to literally smoulder in the recklessness of their derivative simplicity.

Personally it seems to me that in these troubled and troubling times, huge opportunities exist for fringe and novel thinkers, there exists a potential to embolden valuable and neglected memes, of ancient cultural practices and of futurist technologies; we cannot afford to limit ourselves. Not only can we feedback onto our environment, but we have the opportunity to do so consciously and with intent and a now relatively sophisticated historical cognisance.

Nevertheless I believe a time of great hardship and psychological dislocation is upon us, one that will test and terrify us all. In this time we will have to be very vigilant of ideologues and messiahs; there are many dysempaths roaming the hinterlands of our ‘civilisation’, some shunned and chained, others sadly we have elevated (or neglectfully allowed to rise) to the highest echelons of our societies, where they wreck and ruin. If we value our self-respect and our inchoate intellectual privileges, we cannot afford to keep blundering blindly into the future, whilst neglecting the lessons of the past.

Primary Colours

primary, originally uploaded by Negentropic Object 23.

An Elusive Quality

A decade or so ago, I read Robert M. Pirsig’s - Zen and the Art of Motorcycle Maintenance, the copy lifted and kindly lent, from the bookshelf of a friend’s parents, a book that might have lain long languished, as so many books have come to find themselves, if it were not for the keen and sensitive eye of my friend. I do not recall a great deal of the content of this book (it is high time I read it again) but there were a number of notions contained within it that I have not been able to forget, one in particular has constantly circulated in my thoughts since. Pirsig articulated, uniquely, the concept of ‘Quality’, not in the sense of the qualitative trappings of typical observation but one that transcended subjectivity, even taste. He was harking towards a quintessential quality, something akin to the peak experiences of artists and poets and of all romantic characters, a perhaps dangerous perception (a realisation he came to know too well), akin to the unsanity of a madman or rapture of a saint; of shear unambiguous beauty.

His book also provided me the first tentative glimpse at what I have come to know as systems theory, the deconstruction of the metaphorical motorbike could be perceived as reductionism, but to me the intent was always to emphasise not the individual parts or the mechanism but their place in a more complex and richer system that transcended their sum. My eyes widened. As such, I always assumed that Pirzig’s mechanical metaphors were informed by a deeper understanding of nature and were designed to lead the reader into a more valuable insight of Universe. Although it is inevitably insignificant, I assume that my own experience of Quality has been innately and indelibly defined by nature in the way that his was. I consider that the natural world is the primary inspiration of all beauty and the origin of all genuine value, and I believe Pirsig’s Quality is indubitably tied to that same observational experience, a sense of value which, I believe, we have typically become existentially occluded from and often effectively oblivious to.

In the modern word we are effectively separated from the natural, particularly what little is left of the wild, and by and large we live in the creations of idealistic (and opportunistic) planners, agriculture has made it inevitable. Contrived architectural parodies now serve our needs, never-mind our desires, some being more ambitious than others in included green to balance the concrete (and I don’t mean lawns). As a consequence we have come to be abstracted from this quintessential Quality; value and worth are now defined by the cost and cultural significance of our acquisitions. The notions of ‘value’ and ‘worth’ as we have debase-edly come to know, are however concepts that snap viciously at the heels of all that are embedded in the dying paradigm of acquisition and infinite growth.

Many of the products and irrelevant objects that litter our lives are extant because of the inevitable acquisitiveness and hierarchical nature of the prime-ape Homo sapiens sapiens, we use such objects as indicators, to define our place and position in the social matrix that we are so frustratingly indentured to; we are rewarded for our observances and acquiescence with shiny baubles and fancy candies. Compare a Papua New-Guinean cargo-cultist wearing a piece of a torn Cornflake’s box in his head-dress to a bland branded fool walking down your typical high-street. I make a gross point there, but one that needs reinforcing occasionally.

Similarly I feel the need to speak of the notion of negative value. Many of the objects beholden of this temporal abstract value have been made, or their substrates sourced, by peoples of limited means and of typically brutal circumstance. It is seldom acknowledged that this is the case, or more likely comfortably ignored and forgotten, although the situation has been often and capably articulated by thems that are keen to look, or rather unkeen to look away. The concept of worth in these circumstances, exists at a strange crossroads, for example; a well respected designer might find their obscenely expensive, perhaps even beautiful, handbag, being made my sweatshop children (the literal value being horrendously detached from the market value as defined by this opportunism). This random example is limited but can be considered to embody what I consider the debasement of worth and the distortion of value.

We live in a time that cults growth (and cargo), and simultaneously glorifies ignorance (a paradigm hopefully on its collective knees), that has always had to negate an existing product or service, or meta-attach some startling novel feature, to pimp the value of the new, to effect our jaded palates into salivation. The converse of this continual reinvention and repackaging of the already extant, is that if you don’t keep up with the product keepy-uppy, you get left behind for cultural death. Mass-manufacturing economies rely on the existence of a permanently docile and labile consumer and depend on the relative disposability of their products and of their consumer’s insouciance to the concept of waste.

I’m struggling here; frustration either leads to sharpness or babbling. How then do we define real value, real worth, ‘Quality’? I argue that once again we look back to where we have come from, that we be informed by the biosphere, the simple uncontrived beauty of a summer meadow or a Swallow on the breeze, and by our best nature; our art and craft. This is not romanticism or idealism; well I don’t recognise it as such, but a simple pragmatism, a recognition; perhaps a painful remembering.

Take for example a flower, swaying in such a meadow, subtle evocative fragrances vapourous in the warm air, colour shocking to the unexpecting eye, insects buzzing almost lustfully; the thrumming patina of life. Now imagine that same flower as the subject of a painting; although the work is but a simulacrum of the original, a good artist will capture all the important qualities of the original, but can he manifest Quality? What of a photograph, what of a print of either, what of a memeory? An artist may not always be able to capture the quintessential Quality, but the nature of the artist is to be observant of that Quality and attempt to reconfigure it; a work of art then becomes almost the essence of such Quality, a focal distillation. The injection of care and intent and effectively love, become manifest in the art as that Quality, replacing what has been in lost in the translation of the sublime evanescent witnessing of the original.

Consider again that same flower in that same meadow from some other perspectives. The scientist might see a species in an ecosystem; he might be apartie to all of its mineral and metabolic cycles, of all the species that it sustains or is symbiotic with, and the fine detail of its anatomy, but having reduced it so, he might also be abstracted from its innate beauty and that same simple Quality, or like the artist he may have found that same Quality in that complexity. Imagine also an industrialist or a developer, even a farmer; a landowner, one that is not swayed by such a fickle awareness or pleasures and only sees a plot of serviceable and productive land? We can see that each attaches a different set of values and their own subjective qualities, the problem of relative awareness.

What hope of our quintessential Quality and the reconfiguration of value? Our task is to reinform those occluded from such an awareness, to reinvigorate the concept of Quality as value, as opposed to the rapacious value of abstracted ‘wealth’. Therein lies the essence of the problem, that of intrinsic and arbitrarily attached value. A bar of gold is tangible, perhaps pretty, and useful even, in ways that the deeper abstraction of currency cannot be, but you can’t eat it, nevermind love it. It might be argued that it does have Quality, but I think it would be a naïve and inevitably futile quality, pretentious and oblivious to genuine worth. Personally I’ll have the flowers and the bees any day.

Emergence

emergence, originally uploaded by Negentropic Object 23.

Addendum to D.O.G.M.A.

Homo sapiens sapiens, with its burden of (partial) consciousness, seems to rely on such dichotomic constructs to generate intellectual and psychological security; Good or Bad, Right or Wrong etc. are not concepts readily or oft questioned in their delineated essence. Even more problematic is the Cartesian division of mind and matter, which allowed pious scientists to construct a mechanistic model of the cosmos that did not offend the church; much of modern religiosity still substantiates on the foundation of this dualism (the confrontation of science and religion is in itself a false opposition, but one which requires its own rant anew). The dismantlement of certitude and such binary oppositional anchors in our noospace, is not easy and can serve to undermine individual and collective sanity, even when such deconstruction is desirable and potentially for the greater better.

As much as the void of the Theravadan Buddhists, or the abyss of Nietzsche, are a subject of great philosophical interest and epistemological value, they are equally a source of great individual and cultural anxiety, even when unrecognised. Similarly, the discoveries of quantum physics, with their inherent ambiguities, did not at the time lead to the deconstruction of the reductionistic paradigm itself or that of the mutually exclusive notions of wave or particle, but rather to confusion and vague attempts to anneal the false-opposition (one physicist even sardonically coined the term ‘wavicle’). Even worse were the attempts to shun the very science itself, with a desire to unobserve the observations, to escape from the revealed truth, to step back from insight.

We are deeply afraid of this mind-place, this Bardo dream-space, an apparently cold, seething, unrelenting chaos: an uncharted territory, devoid of certitude. It whispers to us, of madness, and of falling, and it inspires a child’s fear; a simple universal fear; the fear of being lost in the darkness, of being alone in infinity.

It seems that only the Taoists have managed to come close, historically, to managing duality and healing such false-oppositions; in the Taijitu. The dynamic dualism of Yin and Yang is embodied herein, they circle around each other, separated by a dichromatic threshold, the seed of each enveloped in the dividuation of the other; a subtle visual metaphor, rich in insight and intent.

Europa

Europa, originally uploaded by Negentropic Object 23.

Dualistic Oppositions Generate Mental Antagonisms

..or somewhat of ramble by way of continuation of ‘MetaMeme’…

The way we use language profoundly influences the way that we think and therefore how we experience and internally represent Universe. In relation to this point it seems to me that the overwhelming prevalence of oppositional thought patterns in our mental lives has been a source of much individual and collective experiential error. The fact that we are so susceptible to them and that these systems of thought have become so heavily embedded in our culture’s parsing, has something to do with the obvious symmetries inherent in our bodies and the dyadic observations of our lives e.g. male/female - night/day - earth/sky - life/death etc. which have been coded into our mythologies overtly and occult since story was born. Dualistic metaphors and models have no doubt been a useful part of our intellectual and philosophical development, in that they allow simplification and hence intellectual comfort, and are ideal for the formulation of debate, but unfortunately they now continually confound our efforts to move forward intellectually.

To extend this notion, I don’t think it is unreasonable to suggest that such absolutist dualistic oppositions are now not just abstractions, but do in fact have tangible manifestations (just think of morality or politics), and as such have at least in part led to many of our most dangerous social and environmental problems. A specific and temporally significant example would be the delineation of humans from ‘nature’ in Christian dogma (a pattern that has been ironically maintained by its offspring Humanism and that no doubt pre-existed both), that to my mind has served to literally abstract the biosphere from our experience. Rather than being part of its continuum, a facet of the dynamic meta-organism that is Earth, we have to come to see nature as somehow external and separate and ourselves conversely as hallowed and special. The consequence of this dualism is that we are more inclined to use and misuse our environment; we compete more than cooperate, we think selfishly rather than symbiotically, all the while growing evermore atomised, contiguous and damaged. It is very important to deconstruct such reality tunnels and find ways to think a little bit more grey, more maybe, as this might alleviate at least some of our inner tension, if not our bigger problems, moving us into the spectral domain, potentially even back into the continuum.

I also consider that these habituated neuro-linguistic patterns can be utilised insidiously by the unsavoury as well as by the ignorant and as such, maintained, often in defiance of actuality, long after the notion should have been discarded. These embedded imprints can then be used as the basis for the maintenance of power, which as a consequence brings the debasement of good argument, a word that now seems to effect much negative and discomforting feeling. When, as in the case of an oppositional model, one can only be right or wrong, an argument often becomes a confrontation rather than an exercise in elucidation; a battle, where discourse leads to the re-enforcement of ego and dogma, rather than a breakthrough into deeper understanding, and as such communication is sabotaged. This is most problematic when there is an imbalance of authority in a debate, where established power structures or intellectual paradigms, with their vested interests and entourage of experts, face novelty or dissent. The notion of dissent here can be softly re-engineered and attached to this lurking negativity, reconfigured into nay-saying, antagonism and worse, by those who wish to claim the authority of 'right', so that dissent effectively comes to be perceived as 'wrong', in the minds of audience.

Perhaps it is naïve to expect any more, but intellectual and often social history has always seen the eventual capitulation of paradigm defence to the march of novelty. Paradigm shifts sometimes occur peacefully, but more often difficultly and brutally, and the one we are currently engaged in certainly seems to be dragging heels. The replacement of a recalcitrant mechanistic linear determinism (albeit with a respectful acknowledgement) with a non-linear holistic system approach is desired, and I consider the de-emphasis of dualist thinking to be part of this shift. Simply though and to reiterate, communication is essential and necessarily continuous, and a healthy dialectical exchange should require us to question our own opinions and ‘truths’, as much as those of others.

..Semantic drift...

Dream of Chingachgook

Dream of Chingachgook, originally uploaded by Negentropic Object 23.

Quintessence

..A purging surge of energy; cooled, condensed, made material,
transmuted in stellar flame alembic and deep telluric oven,
bled molten through weeping fissures in a fragile crust,
to clot cold in harsh light, after dark eons of internment,
and be ground gently in erosion’s interminable hand, to dust.
These ancient liberated remnants, compete for permanence,
with bark-stripped branches, borne from distant alien shores,
and the bleached carapaces of chthonic creatures, long since lost.
Worn inexorably smaller by the sea’s wet mineral caress,
creeping ever closer to the entropic threshold of existence,
each relinquishes inevitably to disintegration and dissolution.

...

Such vestiges of earth and life, squeeze between curious toes,
clamouring for sensory attention against the vital lapping wash,
whose effervescent rings of cool sensation, travel cutaneous,
singing the transition of a dynamic membrane, so delicately tense.
The coruscating surface surrounds now; an infinite fluid necklace,
tessellating patterns reconfigure constantly into new chaotic orders.
Esoteric dialogues materialise between flesh and inquisitive ocean,
vigourous exchanges of complex and mysterious informations,
reviving primordial nostalgias, forgotten familiarities recalled.
Similarly, wise lungs draw deep on their invisible, tenuous fuel,
before the final enveloping immersion into amniotic sublimity.

...

Loss of physical resistance, the apparent disobeyance of gravity,
infinite intangible hands reaching to cradle this rarefied body,
decorated by the taught shifting lenses of frustrated atmospheres;
each poised to dance ecstatically from liquid solitude towards unity.
An awareness of the dark; the deep; the void, of abyssal predators,
imagined leviathans, lurking impatient at the limen of knowledge.
Primal anxiety passes, banished by rich physical communions;
molecules muse cognitive, engaged in inscrutable occult quiverings,
each harmonic tangle, strung enfilade, on subtle quantum threads.
I am as soluble as salt, all boundaries dissolving in passive rapture,
but lung’s know: Return, towards the light, and the memory of self...

Cold Web

a cold web, originally uploaded by Negentropic Object 23.

The Day the Sun Stood Still

Today is the winter solstice, the solar nadir in the northern hemisphere, a temporal event in Spaceship Earth’s rotations where the sun takes its lowest path through our sky and the daytime is least: the astronomical New Year, an event that many wise have encouraged us to recognise as the origin of our ‘modern’ festive experience. The word solstice in fact derives from the Latin Sol meaning Sun and sistere which means to stand still, because this is what it appears to do. Our sun, having clambered ever lower over the horizon since midsummer, seems to be disappearing, perhaps eternally, an event which was no doubt, a source of unquestionable anxiety to early peoples. When the sun was hence ‘reborn’ from the horizon, into a fresh cycle, there was much rapture and hedonistic release. As such it is not hard to recognise a common origin for the many religious rebirth mythologies in this event.

To be reminded of these facts is important because they are rarely noted in this post(?)-Christian, cultural climate, although their significance is worthy of attention. All eyes are turned to the coming of Christ-mass, the so-called hallowed birth date of Yeshua Ben Joseph, coupled with the modern expectations of techni-coloured and infinitely animated, consumerist delights (To those of a Christian persuasion, seriously note the transfiguration of meaning). The anti-consumerist Christmas polemic can be left to adequate others, nevertheless, Christmas, and all communal festivals of its ilk, does demand analysis.

The 25th of December was typically the winter solstice in the Julian calendar (the solstice moves , relative to our calendars, being a tricksy and absolute astronomical bugger; Universe cares not for our overlays), a time when, among others, the pagan festival of Sol Invinctus was celebrated. This festival was eventually opportunistically hi-jacked by the Catholic Church and inevitably overlain with their own spurious yet tangibly co-opted mythology, one that successfully (even if unintentionally) drew attention away from the deeper resonance and historicity of the occasion (also recall Easter). The 25th in the Julian calendar became the 21st in the Gregorian, and as a date is only meaningful inside the context of a calendar, this is something to pay heed to, as we celebrate the arbitrary 'New Year’ of January the 1st. In the sense that all calendars are arbitrary, although occasionally useful, human overlays on the passage of time, we are brought back to the winter solstice.

The solstice represents something tangible, relatively absolute and inviolable, at a time of year when humans are rightly inclined to celebrate light, life and community, in the darkness of winter. Perhaps now we should reinvigorate it, and put it at its proper place in the pantheon of human occasion. Essentially though, it seems important that people pay more conscious attention to the moments in their lives to which collective significance is attached, but having said that, by all means find time to feast, dance and revel, in the hedonic experience of your existence, whenever and however you see fit.

In these moments of transient collectivity it has become more important than ever (considering the unfolding realities of our economic and physical climate), to recognise and reinforce the significance and sanctity of community, tribe and environment, with the need for the continued avoidance of being carried into wasteful, and oft insidiously wrought, socially reflexive behaviours. More than ever we should be chastened by the need to re-rediscover that which is genuinely valuable and necessary, for the sake of all our well-being. Love and respect do not require the latest glittery plastic toss to substantiate them, communication and empathy are always the profoundest and most valued of gifts. So, take a stroll and remember remember to look at the trees, and to notice the shape of each others hands.

Bah Humbug! Wink.

P.S. Muse on this image whilst thinking of Santa suits and the mythology of flying reindeer:

Amanita Muscaria (Fly Agaric)

Sunken Dreams of Flight

sunken dream, originally uploaded by Negentropic Object 23.

Sage wise and otherwise

Skin erupts crystalline, frozen flesh made teeth

space block fractures, fault-lines grinding light

void dragging, pulling turgid tipping labyrinths

a focal remnant; the axis of rotational notation.

I saw them, they saw me; in infinite moment

howling by through long fractal night, until

clambered giggled gasp crosses event horizon

shedding wonderous tears, at first breath of æon

Wordle

Innards

innards2, originally uploaded by Negentropic Object 23.

Constructal Theory

Much of this science is over my head, particularly because it is an obscure branch (no pun intended) of engineering, even though at first sight it seems to be fundamentally intuitive. In common with much of the work in systems theory, it elucidates principles that are dramatically complex in analysis but yet are displayed universally in nature with an apparent simplicity. Just recognising the similarities between blood vessel networks, tree branches and river deltas is almost enough to stimulate a kind of epiphany.





http://www.constructal.org/

Complexity and Coherence

In complexity theory, it is observed that when a simplified and idealised population reaches a certain threshold of component complexity, a system of negentropic novelty emerges spontaneously and sustains itself at a higher frequency of order, auto-catalysing and self-organising. These newly emerged systems then go on to manifest further non-linear emergences at progressively higher levels of complexity, held away from equilibrium and dissolution by autopoesis. Many of these elucidations are congruent with observable chemical and biological processes and offer a tantalising glimpse into how Life has been making similar, interminable emergent steps of accumulating complexity; an unbroken developmental chain running from diffuse energies and cosmological bodies to cognitive molecular interactions and the vast sophistication of conscious multi-cellular organisms. Certainly some important new ideas, not least those of complexity theory and emergence and their ilk, substantiate these observations and seem just on the cusp of societal bloom, at least in the minds of them that are keen to motion.

If we consider that what has been called mind, or consciousness, is an emergent property of the 'material' brain (not that I necessarily consider it to be), we can also then consider language as an emergent property of mind, and that the dense aggregations of information that construe ideas i.e. words and symbols to ideologies, paradigms etc. (however valid), will share the same emergent properties, emerging albeit in a kind of imaginal space, a noospace. This space was first articulated so by Teilhard de Chardin and to me seems notionally equivalent to what Alan Moore has termed ‘ideaspace’ and what Karl Popper called ‘World 3’; the world of objective contents of thought. It then becomes interesting to speculate what can and will manifest in this noospace, on the 'substance' it is made from, and the way in which it feedbacks onto the 'material' world proper.

Some have suggested that when informational complexity, like Terence McKenna’s novelty, is graphed against time, albeit with a tentative x-axis, the graph’s general curve is exponential, meaning that its steepness increases logarithmically over time, and essentially throughout history. Others have also noticed that at our current point of history we are tending very close to the vertical of this curve, at which point informational complexity increases so rapidly as to confound. Theories of singularities and transitional apocalyptic cusps therefore abound, or as Alan Moore articulates information doubling; water sublimates into steam. Regardless of the veracity or meaning of these propositions, ones which I am inclined to intuitively sympathise with, we, as self-reflective language generators, are witnessing what it is like to be on the accelerating wave-front of this emergence, the effervescing limen of novelty; of evolution. Pay attention to it.

6 ways mushrooms can save the world

I have always appreciated our fungal, Terran brethren, but Paul's insight, effort and passion, not least this lecture, are incredible.

liquid air

reitteration4, originally uploaded by Negentropic Object 23.

The Juicy Looters (Sternest Meanings Remix)

Warm half-mad, hindering saneness.
Deathly, bat-eared thug stutters.
Master's nihilist dreadness.
Obscuration nauseated joviality.
Fruitier or topnotch nightshade.
Ramble well crackpot recanter.

Hmmm! Abhorrent handbook pointers.
A scratchy grace smooches apeman.
I am the grotty, lush geek.
Hotheads distract to damnation.
Deathful, threatless hesitation.
Over-the-top, idiotical injury.

Fans of DADA, Surrealist automatic writing and Gysin/Burroughsian cut-up will appreciate this tool:

STERNEST MEANINGS

Planet Fecund

IMGP7561matte, originally uploaded by Negentropic Object 23.

The Incomplete History of Everything: Enuncipated. Chapter 17

"..With the arrival of sentience and self-awareness, came consciousness, and speculation. In the wake of the first primordial imaginings, mental architectures manifested, memetic information cohered crystalline. The advent of political, religious and philosophical thought, brought greater complexity, the meta-object now a tortuous, labyrinthine psycho-geography, resplendent in its diversity yet somehow unsettling in arrangement.

There were those who wandered far off into this baroque, symbolic sprawl, seeking to explore the expanding noos-spacial territory, climbing to perch vertiginous on remote romantic pinnacles, dreaming of dark dissolutions. Some travellers even became trapped, sealed in crumbling semantic cul-de-sacs or mummified in the crypts of extinct ideas; forgotten, as others leapt liberated from private, exegetic edifices, tumbling into the churning chaos of deconstructive voids.

Of them that remained, a portion found satisfaction in a vistal perspective, a relatively compelling truth, truths which they were always keen to share (reinforced as they are by familiarity and collective investment), whilst traversing safe, well-trodden corridors. Those who could not appreciate such views, clustered in basement catacombs, unaware or unconvinced that there was anything much worth seeing anyway, uniformly swaying to the thrum of the great ideological machines that rose around them. There were however, unaccountables...”

Wade Davis: The worldwide web of belief and ritual

An unbiased insight into the wealth, wonder and need, for human cultural diversity. An antidote to modern self-satisfaction.

Trees reach to clouds

trees reach to clouds, originally uploaded by Negentropic Object 23.

Rant in Nu-major

The Great British brand NuLabour is digesting in its own decay.

History repeats and again the tangibly pathological, selfish, manic, self-aggrandising, edifice-building, venal, vapid, vacuous, soundbite-memorandum-mutherfucker segment of ‘society’ has spun semantic. A propagandist engine so completely convinced of the veracity of its value, and vision, that in denial and unconcerned, sweeps aside all complaint, dissent and refutation as mere triviality, whilst stipulating its own depraved logic as truth.

Long live NuLabia!

I’m hoping we’ll all get this as a Christmas card as the lights go out.

MetaMeme

...or why arguments are always with mind viruses.

We perceive, translate and experience, a fraction of the sensory information that is currently extant in our temporal domain, yet we confuse this semi-fictive fraction with Universe. ‘The map is not the territory’. Cultural paradigms, most typically those concerned with taboo, tend to become ossified, fossilised as dogma, particularly in the minds of those that need to cling desperately to ‘truth’ for security, a truth which can only ever be their own, or that of their local group or time. These notions of ‘truth’ are often blatant falsitudes, but their mental potency self-sustains, often contrary to rational refutation. Such semantics trap us, bound static to outmoded ontologies, and although often harmless, some of these gremlins grow into brutal mythological beasts that cannot be readily slain.

Amalgamations of words, in the form of ideas (memes?), can behave autonomously; insidiously, masquerading as ‘reality’ or ‘truth’, when they are merely a notional ripple in the paradigmatic tide of a noos-spacial sea; a local experiment in the evaluation of Reality. Although knowledge of a model or idea becomes more sophisticated and complete with time (ideally more congruent with the thing in itself), philosophical, scientific and political ideas should not be intended (or accepted) to demonstrate absolute veracity (as some of the most notorious indubitably are), but to elucidate and explore, plausible, useful postulates, ones that can be tested and criticised (at the least enjoyed) by the dialectical exchange of history.

Reality - absolute, unknowable, ineffable - is denigrated on its journey through the prismatic vector of the perceptor, be it that of an individual or a collective. The course of this process manifests apprehension and prejudice, not intentionally, but inevitably. Reality-tunnels auto-constitute, every experience that can be construed confirmational, reinforces, and all evidence that is refutational, or cannot be reconfigured into confirmation, is partitioned off through displacement. Unfortunately, many of these perceptional journeys end in the extreme realm of personal certitude, belief, or other pathologies.

When absolute certitudes of any kind, limit the exploration of potentiality, the evolution of knowledge is inhibited. It is interesting that we tend to define reality on the basis of our ability to 'see' i .e. that which we can observe and measure, capture and dismantle, and our relationship with the sense of scale which this provides. The need to categorise, compartmentalise and reduce, can lead experimentalists too close to their subject, occluding them from the greater wholistic system, one that is often tangibly greater than the sum of its parts. In science, a 'truth' is validated by an accumulation of repeatable experimental results, results that confirm and substantiate the experimental hypothesis, but scientific ‘truth’ can only ever exist as a high probability of 'truth'; a best fit model. A hypothesis can never be proven absolutely 'true', even though it only describes itself in its own vanity, but it can be proven 'untrue', if it fails to account for even the subtlest behaviour of that which it claims to define. Many 'truths' and scientific models are demonstrably useful, in that they are functional, even when approximate (that our mental architectures and civilisations have been built upon such things is testament to that), but they are never ‘true’.

Curiously DADA, it seems that Reality seems to resist our anachronistic attempts to reduce it into symbolic order. The continuum of our perception is rarefying, but as universe stuff is examined to the limits of the looking glass, it ceases to be what we expect, confounding and confusing our very attempts to define it.

(to be extended)

Breathe Easy

Soft spectrum

soft spectrum, originally uploaded by Negentropic Object 23.

sYSTEM cITIES?

Vincent Callebaut - Lilypads (Copyright Vincent Callebaut)[pixelab]

The creations of architectural savant Antoni Gaudi, were those of a man who succeeded in fusing a profound and innate understanding of bioengineering and biomimicry, with an elegant and refined organic aesthetic, one that was intuitively extant long before such notions ever became culturally or scientifically formalised. Recently, some intriguing and enthusing architectural anomalies have emerged, which seem to resonate with such an understanding, particularly those which could be called Aquatic Arcologies - partially self-sustaining water-based colonies.

Architecture of this form can seem unrealistically Utopian, and more realistically Dystopian when endeared to the worst facets of our nature; Dubai's artificial islands are audacious, perhaps hubristic, feats of engineering, yet are intended to indulge the decadent and acquisitive desires of the super-solvent. It need not be so. If the construction of this technology is sensitive but passionate, yet necessarily informed by the conceptual elucidations of systems theory and ecology (concepts that seem integral to the architectural intentionality but that are often frustratingly elusive in actualisation), then perhaps it could operate as beautifully as it appears.

Speculative architecture is not new; anyone familiar with historical Utopianism or Science Fiction will recognise extrapolations of the imagination. What is interesting however, is the local, temporal context that these new designs are emerging from; manking seems to be engaged in a significant period of social transition, the established, acquisitive economies are in perilous shape and an urgent sense of ecological anxiety is snapping at the heels of all but the most entrenched and recalcitrant of economic conservatives. New paradigms are desperately required in all walks of life, not just for the practical purposes of biospheric survival, but for the sustenance of manking's sense of hope and self-respect; lest we squander our apparent evolutionary and intellectual privileges.

Eugene Tsui: Nexus Plan

Eugene Tsui: City On The Sea

Links :

Vincent Callebaut
Lilypads
Nexus
Arcologies
Arcology Profound

entanglement

entanglement, originally uploaded by Negentropic Object 23.

Reader Notice

We at the Institute of Semantic Reindoctrination apologise for the postings of our patient 66601723. He has now been fully restrained and will no longer have access to the computer facilities. We are currently attempting to rectify his deconstructional dysfunction, although the illiterate alliterations are proving to be heavily embedded.

The Juicy Looters

When, if marshal madness reign
and tag-daubed shutter rattles
they send missiled shatter rains
and tear in joyous battle
a vicious orifice
and through this portent portal rent
we clamber, crackle.

Then, no pharm-bomb mind-rot shake
or greasy stomach's ache
can compare, the mighty urge to slake
a thirst, to dance and hoot
amidst these isles that hate
our deprivation
and lift their juicy loot.