144 Matching Annotations
  1. Sep 2022
    1. On this road we encounter the psychological obstacles to adoptingnew thinking as recognizable staging posts along the road: denial, anger,bargaining, depression and, finally, acceptance.

      !- similiar to : Mortality Salience - grieving of the loss of a loved one - grieving the future loss of one's own life - Ernest Becker is relevant - Denial of Death, Death Terror !- aligned : Deep Humanity

    2. This book takes an entirelyfresh approach by focusing on globalization’s inner aspects – the way wethink and feel about it as individuals and as cultures and how it impedesour ability to solve global problems.

      !- aligned : Deep Humanity - Let's see exactly how Simpol Inner aspects match up to Deep Humanity inner aspects

    1. Describing himself as a “messenger from the past”, Berger says that this discovery destroyed the preconceptions of a progressive, linear development of humans from apelike ancestors to what we are now. H. naledi is now dated at between 236,000 and 335,000 years old and was, therefore, a contemporary of Homo sapiens at that stage, which proves that a small-brained hominid was living side by side with its large-brained cousin, who is supposed to represent the apotheosis of sentient beings.

      !- for : Deep Humanity - intriguing result with important implications on cultural evolution

    1. once in a while you get a cop out at kerpow is out of that world it's actually an escape from that world

      !- similar to : Deep Humanity - Stop Reset Go Deep Humanity praxis is observing the Kerpows of being human - It is the examination of all the assumptions we use but never question in our daily life - such as our use of symbols, pragmatic self/other dualism and our personal mortality

  2. Jul 2022
    1. we term these individually constructed networks by the aggregate namepersonware. Serving as a medium between the individual and the social world, personware provides aself-reinforced and self-cohered narrative of the individual and its relationships with society. It is boththe sense-maker and the sense being made of social reality entangled into an interactive autopoieticconstruct. It maintains a personal line of continuity that interfaces with the broader societal threads bymeans of concrete intentional cognitive selections. These cognitive selections determine how individualminds represent (encode) the state of affairs of the world in language, how they communicate theserepresentations and how they further decode received communications into an understanding of thestate of affairs of the world that eventually trigger actions in the world and further cognitive selections.At moments of decision, that is, attempting to make a choice to affect the world, the human is thusmore often than not symbolically pre-situated. He enacts a personal narrative of which he is hardlythe author and to which almost every decision is knitted in.

      !- definition : personware * individually constructed network of relationships and social systems that * provides self-reinforced, self-cohered narrative of the individual and its relationship with society * Metaphorically conceive of personware as a suit we don based on years and decades of social conditioning "Personware" is a good word to use in SRG / DH framework that views the individual human organism's life journey as a deeply entangled individual AND collective journey or entangled individual/civilzational journey * From SRG/DH perspective the individual human organism is always on an entangled dual journey - from birth to death within a biological body and as part of a much longer civilizational journey since the beginning of modern humans (or even further back) * Individuals make intentional cognitive selections * Individual minds encode state of affair of the world via a combination of cognitive experience and language * Individual minds share their understanding of the world through outgoing language communication * Individual minds decode incoming information and store

    2. Can they reshape the contours and boundaries of their socialsituations instead of being shaped by them?

      !- key insight : can an individual reshape the contours of their social situations instead of being shaped by them? * This realization would open up the door to authentic inner transformation * This is an important way to describe the discovery of personal empowerment and agency via realization of the bare human spirit, the "thought sans image"

    3. Consequently, theshape of the gridlock [9], in which further progression towards an ever-greater executive capacity givento a selected group of institutions has become nearly impossible, is not an anomaly to be overcome.The gridlock is the only configuration in which the global system could have settled. It isthe configuration any system is bound to adopt when it is composed of a multitude of differentlypositioned, differently oriented, heterogeneous decision-makers, operating in different dimensionsand scales, none of which universally dominant and all are co-dependent and constrained by others.

      !- question : governance gridlock of disparate actors

    4. The Human Takeover: A Call for a Venture into anExistential Opportunity
      • Title: The Human Takeover: A Call for a Venture into an Existential Opportunity
      • Author: Marta Lenartowicz, David R. Weinbaum, Francis Heylighen, Kate Kingsbury and Tjorven Harmsen
      • Date: 5 April, 2018
    5. examining the options available to individual persons weighing a decision vis-a-vis theirperceived socio-symbolically cohered contour. For that, let us look at a few concrete examples.

      !- example: governance decision based on perceived contours of social system * The following three examples give good demonstration of this. * These three examples are good for use in Stop Reset Go / Deep Humanity workshops to demonstrate multi-meaningverse, perspectival knowing, situatedness, Lebenswelt, Lebenslage

  3. bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.link bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.link
    1. The trends part of Voyant was interesting as it correlates with the arch of the story. “Pooh” is used fairly consistently throughout the story as he is the protagonist, while “Piglet” has a peak towards the middle as he is more of a side character. The use of “Christopher” also peaks more at the end as the front half of the story mostly focuses on his toys in their own world. Through Voyant, it is difficult to gain any real understanding of the actual plot of the book, but the “links” section of the program gives a clear arch of who the main characters are.

      I did the same book but I didn't see this correlation in the trends part. This is so interesting! It also shows that if you don't know the plot very well, you can miss out some analyses. I did see 'Pooh' used frequently throughout the segments of the book, but I did not realize how the side characters have a frequency increasing throughout the second half of the book.

    1. Where the 12 Tones of London is dedicated to capturing the characteristic sound of daily life in London, the Murder Map and Separados are meant to point out anomalies or hidden things – to show people things that they did not know existed in those places. The 12 Tones also integrated geographic data and demographic information of residents to divide London into clusters. This type of data is amenable to mapping, as is the real-time data about events tied to geographical points such as the murder map. 

      This is a very good point that I did not consider for the Murder Map. What both the Murder Map and The 12 Tones of London map do is integrate geographic data and demographic information and point out certain locations. In Murder Map, the locations are murder spots, and in 12 Tones of London, they are the most typical member in each cluster of council ward.

    1. Best to show specific locations (such as addresses) with customized colored markers for categories, plus text and images in popup windows.

      These maps are the most common map types that I have seen. These are used in tourist maps, college building maps, museum maps, and such. I have also used this kind of map using the Google My Map to relay information about Japanese American incarceration on the west coast, pointing out specific locations with text, website info, color, to show the development of Japanese towns.

    1. How have students’ attitudes and language toward women in different eras relating to gender discrimination changed and evolved at LACOL colleges? How do their public attitudes compare to their private ones?

      Yes this is a great question! I once read from the Amherst student newspaper that after Amherst became co-ed, there were a lot of sexual harassment issues. Especially, I remember a male student stating that because women now reside next door, they can't freely roam around bars and clubs. It would also be interesting to look at how student opinion changes, since there would be turning points not only in society but also in college that change their perspectives. For example, a sexual harassment incident at Amherst college changed the entire student body's perspective on reporting procedures and related administration.

    1. How are our individual communities responding to the different challenges posed by rising global temperatures and human-caused climate change? Is there a strategy to the response that can be inferred from maps? How are our smaller colleges  responding to these changing circumstances versus larger state schools?  What are the kinds of initiatives that are gaining momentum in communities? 

      These are exciting research questions and relevant to our campus lives. I'm wondering whether there would be a clear distinction between college initiatives versus small-scale or student-led initiatives. College initiatives can be mostly large-scale, funded by alumni/investors, and can involve architectural, and engineering elements more than student-led initiatives. Also sometimes, the college's response to climate change can be vastly different from that of individual students/communities. It would be interesting to understand how this group categorizes the community efforts and also look at state schools for comparison!

  4. bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link
    1. The Life We Live and the Life We Experience: Introducing theEpistemological Difference between “Lifeworld” (Lebenswelt) and “LifeConditions” (Lebenslage)
      • Title:The Life We Live and the Life We Experience: Introducing the Epistemological Difference between “Lifeworld” (Lebenswelt) and “Life Conditions” (Lebenslage)
      • Author: Bjorn Kraus
      • Date: 2015
      • Source: https://d-nb.info/1080338144/34
      • Annotation status: incomplete
    1. Is our planet doubly alive? Gaia, globalization, and the Anthropocene’s planetary superorganisms

      Title: Is our planet doubly alive? Gaia, globalization, and the Anthropocene’s planetary superorganisms Author: Shoshitaishvili, Boris Date: 25 April, 2022

    1. Menu Workshops Mortality Awareness Preparedness Project About Us Mission History People Contact About Becker Biography Becker’s Synthesis Books Related Works Becker Fans Resources Terror Management Theory Webinars Educator Resources Book & Film Reviews Interviews Lecture Texts Audio Recordings Video Resources This Mortal Life Becker in the World Death Acceptance Religion and Death Anxiety Art and Artists Climate Talk Discrimination and Racial Justice See All Blog Store The Denial of Death and the Practice of Dying
      • Title:THE DENIAL OF DEATH AND THE PRACTICE OF DYING
      • Author: Huges, Glenn
      • Date:?
    1. so first i'm going to really focus on that allure of immediacy and then move into this kind of arc from yamaka through yogachara and into zen and my aim is going to be 00:09:49 um to show you that i think the buddhist tradition gets the all of these issues roughly right that is i'm not simply going to be characterizing what buddhists say about this i'm actually defending it and i think that we can 00:10:02 therefore learn a great deal about subjectivity through very careful attention to the multiple ways in which buddhist philosophers have considered this issue so i'm going to try to be shedding light 00:10:13 on contemporary debates as well by attention to buddhist resources

      For Deep Humanity open praxis, we can learn from these compelling philosophical findings from Buddhism and remix them in a form that is authentic to the source but makes it more widely accessible to non-Buddhists.

      The key distinction Jay is trying to convey is that our sense and the allure of immediacy is in contrast to the complex and opaque mediating mechanisms that are responsible for us perceiving the world the way we do and cognizing / feeling about the world the way we do.

    2. cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

      Title: cognitive illusion and immediate experience perspectives from buddhist philosophy Author: Jay L. Garfield Year: 2022

      This is a very important talk outlining a number of key concepts that Stop Reset Go and Deep Humanity are built upon and also a rich source of BEing Journeys.

      In brief, this talk outlines key humanistic (discoverable by a modern human being regardless of any cultural, gender, class, etc difference) concepts of Buddhist philosophy that SRG / DH embeds into its framework to make more widely accessible..

      The title of the talk refers to the illusions that our own cognition produces of both outer and inner appearances because the mechanisms that produce them area opaque to us. Their immediacy feels as if they are real.

      If what we sense and think is real is an illusion, then what is real? "Real" in this case implies ultimate truth. As we will see, Nagarjuna's denial of any argument that claims to be the ulitmate is denied. What is left after such a complete denial? Still something persists.

    1. so this is white light passing through a dispersive prison and this is a visible spectrum from about 420 nanometers in the violet through 500 nanometers and 00:00:18 the green 580 yellow 610 and orange and 650 red and some of the slides that have this along the bottom axis so how dependent I'll be in color what do you 00:00:30 think we depend on color a lot a little lots okay
      • Title: How do we see colours?
      • Author: Andrew Stockman
      • Date: 2016

      Many different color illusions Good to mine for BEing Journeys

    1. I want to start with a game. Okay? And to win this game, all you have to do is see the reality that's in front of you as it really is, all right? So we have two panels here, of colored dots. And one of those dots is the same in the two panels. And you have to tell me which one. Now, I narrowed it down to the gray one, the green one, and, say, the orange one. 00:00:41 So by a show of hands, we'll start with the easiest one. Show of hands: how many people think it's the gray one? Really? Okay. How many people think it's the green one? And how many people think it's the orange one? Pretty even split. Let's find out what the reality is. Here is the orange one. (Laughter) Here is the green one. And here is the gray one. 00:01:16 (Laughter) So for all of you who saw that, you're complete realists. All right? (Laughter) So this is pretty amazing, isn't it? Because nearly every living system has evolved the ability to detect light in one way or another. So for us, seeing color is one of the simplest things the brain does. And yet, even at this most fundamental level, 00:01:40 context is everything. What I'm going to talk about is not that context is everything, but why context is everything. Because it's answering that question that tells us not only why we see what we do, but who we are as individuals, and who we are as a society.
      • Title: Optical illusions show how we see
      • Author: Beau Lotto
      • Date: 8 Oct, 2009

      The opening title is very pith:

      No one is an outside observer of nature, each of us is defined by our ecology.

      We need to unpack the full depth of this sentence.

      Seeing is believing. This is more true than we think.Our eyes trick us into seeing the same color as different ones depending on the context. Think about the philosophical implications of this simple finding. What does this tell us about "objective reality"? Colors that we would compare as different in one circumstance are the same in another.

      Evolution helps us do this for survival.

    1. so here's a straightforward question what color are the strawberries in this photograph the red right wrong those strawberries are gray if you don't 00:00:12 believe me we look for one of the reddest looking patches on this image cut it out now what color is that it's great right but when you put it back on 00:00:25 the image it's red again it's weird right this illusion was created by a Japanese researcher named Akiyoshi Kitaoka and it hinges on something called color constancy it's an incredible visual 00:00:39 phenomenon by which the color of an object appears to stay more or less the same regardless of the lighting conditions under which you see it or the lighting conditions under which your brain thinks you're seeing it

      Title: Why your brain thinks these strawberries are red Author: WIRED Date:2022

      Color Constancy

      Use this for BEing journey

  5. bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link
    1. you are probably somewhat unfamiliar with the term biosemiotics is not in widespread use um and but it represents a very very 00:00:17 important reference point when we come to theories of embodied cognition the founder of biosemiotics is typically held to be jacob von xcool 00:00:29 biosemiotics is a field within the broader domain of semiotics which considers the manner in which meaning arises through various forms of mediation such as signs indices indexes 00:00:42 symbols and the like

      Title: Introduction to Umwelt theory and Biosemiotics Author

    1. so that's me trying to do a synoptic integration of all of the four e-cognitive science and trying to get it 00:00:12 into a form that i think would help make make sense to people of the of cognition and also in a form that's helpful to get them to see what's what we're talking about when i'm talking about the meaning 00:00:25 that's at stake in the meaning crisis because it's not sort of just semantic meaning

      John explains how the 4 P's originated as a way to summarize and present in a palatable way of presenting the cognitive science “4E” approach to cognition - that cognition does not occur solely in the head, but is also embodied, embedded, enacted, or extended by way of extra-cranial processes and structures.

    1. Dogen and Nagarjuna’s Tetralemma #6 of 21
    2. When we see the world from the vantage point of all-at-oneness, always right here, we can be said to be like a pearl in a bowl. Flowing with every turn without any obstructions or stoppages coming from our emotional reactions to different situations. This is a very commonly used image in Zen — moving like a pearl in a bowl. As usual, our ancestors comment on this phrase, wanting to break open our solidifying minds even more. Working from Dogen’s fascicle Shunju, Spring and Autumn, we have an example of opening up even the Zen appropriate phrase — a pearl in a bowl. Editor of the Blue Cliff Record Engo ( Yuan Wu) wrote: A bowl rolls around a pearl, and the pearl rolls around the bowl. The absolute in the relative and the relative in the absolute.   Dogen: The present expression “a bowl rolls around a pearl” is unprecedented and inimitable, it has rarely been heard in eternity. Hitherto, people have spoken only as if the pearl rolling in the bowl were ceaseless.

      This is like the observation I often make in Deep Humanity and which is a pith BEing Journey

      When we move is it I who goes from HERE to THERE? Or am I stationary, like the eye of the hurricane spinning the wild world of appearances to me and surrounding me?

      I am like the gerbil running on a cage spinning appearances towards me but never moving an inch I move while I am still The bowl revolves around this pearl.

    3. The absolute in the relative and the relative in the absolute

      Title: The absolute in the relative and the relative in the absolute Author: Judith Ragir Date: ?

    4. I have written previously about the issue of “both”. In one sense, interdependence and total dynamic working implies that everything is both form and emptiness simultaneously. But the problem is that you can’t PERCEIVE both form and emptiness at the same time. They are both there supporting each other but our discriminative thought can only see one or the other; like the front and back foot in walking, like the old lady and young lady optical illusion, or the front and back of a hand. Both sides are always there. We have a whole hand but you can only see either the front of the hand or the back of the hand in a single moment.

      This needs unpacking and can be a good Deep Humanity BEing journey exercise, as all of this can be.

    1. Understanding our situatedness, blowing up assumptionsWhat are the things your brain has been conditioned to believe as “true”? What should you re-examine, pull apart and re-assemble with intention?

      Title: Understanding our situatedness, blowing up assumptions What are the things your brain has been conditioned to believe as “true”? What should you re-examine, pull apart and re-assemble with intention? Author: Laird, Katie

    1. Rethinking digital pedagogy in this way not only allows students and instructors with varied access to electronic technologies to explore new kinds of assignments, but it also creates useful linkages between thinking about the materiality of print artifacts and that of digital texts.

      The hands-on approach in terms of being able to look at a text in terms of digitalized media, I believe that Fyfe's proposition of an assignment to use physical items instead of the digital to enact certain parts of the brain that allowed for the discovery of patterns through data visualization. I believe that it is truly best to be rethinking the type of pedagogy in learning. In terms of textual analysis, the interactions with the physical objects could allow for a deeper understanding of what the text entails since that physical connection with a piece creates a more thorough understanding of it. Personally, I cannot write my notes online because of this interactions with the mind and body. I feel as if I am able to connect deeper with tangible objects rather than digital objects, but I have always adapted to the digital.

    2. Readers analyze and understand aspects of a text’s bibliographic and visual signification through paratextual, somatic, material, and institutional encounters with the text, long before reading a word. Readers analyze a text’s linguistic codes of syntax and semantics through a variety of cultural, disciplinary, and subjective frameworks and filters.

      From a novice's perspective, I always thought text analysis was using critical thinking skills and being able to understand and transliterate the hidden meanings or the author's intention. I didn't know there were so many different ways to look at the text. I did understand that material and institutional encounters with the text can be analyzed. But paratext and somatic encounters were new for me. Paratext, meaning the materials surrounding the main text, and somatic encounters with the text, I still have no clue. But it seems that text analysis has more than just writing and reading with the eye, especially noticing patterns, selecting or excluding certain parts, and relating the text to a larger social background.

    1. "Ignorance really is blissful, especially for the powerful" Q&A with Linsey McGoey, author of "The Unknowers: How Strategic Ignorance Rules the World".

      Title: "Ignorance really is blissful, especially for the powerful" Q&A with Linsey McGoey, author of "The Unknowers: How Strategic Ignorance Rules the World".

    1. we're coming out of the angle of 00:14:05 model policy or simulations policy but that kind of question about policy setting and then sense making again maybe different groups use kind of different terms but all that sense making and problem 00:14:18 solving has been siloed and the fact that there's not connection and common frameworks to bridge as you're placing it in one integrated brain like societal systems as a cognitive 00:14:31 architecture that's not gonna work if the different sections are not properly having their within and between connections working and we're seeing all these different sectors all these little regions of the brain 00:14:43 health governance political legal justice education scientific analytical economic financial monetary you could go to a new site and on any given day see all of these things changing 00:14:57 so very prescient to think about how the total system is going to be changing and finding new stable states otherwise it's going to be just on a spiral probably not in the right direction right as it seems to be unfortunately 00:15:09 yeah um yes so so so the idea is can we design societal systems like economic and other systems 00:15:22 such that the the set of them the set that is the cognitive architecture for for society can we design them so that they they are serving the same purpose that are they are 00:15:33 they are integrated not separate systems and i think you were you were sort of referring to that a second ago but this the idea here is an integrated set of systems that serve a common purpose 00:15:47 and for which a fitness you know a fitness evaluation a fitness score can be can be made is that something that we're going to return to is like how do we define common purpose

      Rather than tackling problems in individual silos, John is promoting an integrated approach.

      This is wholly consistent with the underpinnings of SRG Deep Humanity praxis that stresses the same need for multi-disciplinary study and synthesis of all the various parts of the SSO.into one unified Gestalt to mitigate progress traps. https://hyp.is/go?url=https%3A%2F%2Fthetyee.ca%2FAnalysis%2F2019%2F09%2F20%2FRonald-Wright-Can-We-Dodge-Progress-Trap%2F&group=world https://hyp.is/go?url=https%3A%2F%2Fthetyee.ca%2FCulture%2F2018%2F10%2F12%2FHumanity-Progress-Trap%2F&group=world

    2. we're going to talk in this series 00:01:10 about a series of papers that i just published in the in the journal sustainability that that series is titled science driven societal transformation

      Title: Science-driven Societal Transformation, Part 1, 2 and 3 John Boik, Oregon State University John's Website: https://principledsocietiesproject.org/

      Intro: A society can be viewed as a superorganism that expresses an intrinsic purpose of achieving and maintaining vitality. The systems of a society can be viewed as a societal cognitive architecture. The goal of the R&D program is to develop new, integrated systems that better facilitate societal cognition (i.e., learning, decision making, and adaptation). Our major unsolved problems, like climate change and biodiversity loss, can be viewed as symptoms of dysfunctional or maladaptive societal cognition. To better solve these problems, and to flourish far into the future, we can implement systems that are designed from the ground up to facilitate healthy societal cognition.

      The proposed R&D project represents a partnership between the global science community, interested local communities, and other interested parties. In concept, new systems are field tested and implemented in local communities via a special kind of civic club. Participation in a club is voluntary, and only a small number of individuals (roughly, 1,000) is needed to start a club. No legislative approval is required in most democratic nations. Clubs are designed to grow in size and replicate to new locations exponentially fast. The R&D project is conceptual and not yet funded. If it moves forward, transformation on a near-global scale could occur within a reasonable length of time. The R&D program spans a 50 year period, and early adopting communities could see benefits relatively fast.

  6. bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link
    1. Pervasive human-driven decline of life on Earthpoints to the need for transformative change

      Title: Pervasive human-driven decline of life on Earth points to the need for transformative change

    1. Levantine overkill: 1.5 million years of hunting down the body size distributionAuthor links open overlay panelJacobDembitzeraRanBarkaibMikiBen-DorbShaiMeiriac

      Title: Levantine overkill: 1.5 million years of hunting down the body size distribution

    1. Ronald Wright: Can We Still Dodge the Progress Trap? Author of 2004’s ‘A Short History of Progress’ issues a progress report.

      Title: Ronald Wright: Can We Still Dodge the Progress Trap? Author of 2004’s ‘A Short History of Progress’ issues a progress report.

      Ronald Wright is the author of the 2004 "A Short History of Progress" and popularized the term "Progress Trap" in the Martin Scroses 2011 documentary based on Wright's book, called "Surviving Progress". Earlier Reesarcher's such as Dan O'Leary investigated this idea in earlier works such as "Escaping the Progress Trap http://www.progresstrap.org/content/escaping-progress-trap-book

    1. Chapter 5: Demand, services and social aspects of mitigation

      Public Annotation of IPCC Report AR6 Climate Change 2022 Mitigation of Climate Change WGIII Chapter 5: Demand, Services and Social Aspects of Mitigation

      NOTE: Permission given by one of the lead authors, Felix Creutzig to annotate with caveat that there may be minor changes in the final version.

      This annotation explores the potential of mass mobilization of citizens and the commons to effect dramatic demand side reductions. It leverages the potential agency of the public to play a critical role in rapid decarbonization.

    1. As shown from the video, the dataset currently was based on hand written dataset decades ago, later transcribed into a printed version and then the digital version. Each stage can induce errors due to the misunderstanding of the previous era’s researchers’ works. The next topic that I would wish to address would be the problem of archival silence.

      I like the fact that you referred to the video to address the unintentional/erroneous biases or misunderstandings of the previous researchers' works. It is interesting that in humanities and in archival work, many people and successive researchers/archivists contribute to the big data to make it smart data. That's why as you mentioned, we need to understand how transcribing from handwritten to digital versions can include some mistakes.

  7. Jun 2022
    1. On a higher level, digital data are usually represented and processed in data structures that can be linear (for example arrays and matrices, like lists and tables in a data sheet), hierarchical (with a tree-like structure in which items have parent-child or sibling relations with each other, as in an XML file) or multi-relational (with each data item being a node in an interconnected network of nodes, as in graph-based databases).[5] Some additional distinctions are important. For instance, there is structured and unstructured data as well as semi-structured data. Structured data is typically held in a database in which all key/value pairs have identifiers and clear relations and which follow an explicit data model. Plain text is a typical example of unstructured data, in which the boundaries of individual items, the relations between items, and the meaning of items, are mostly implicit. Data held in XML files is an example of semi-structured data, which can be more or less strictly constrained by the absence or presence of a more or less precise schema. Another important distinction is between data and metadata. Here, the term “data” refers to the part of a file or dataset which contains the actual representation of an object of inquiry, while the term “metadata” refers to data about that data: metadata explicitly describes selected aspects of a dataset, such as the time of its creation, or the way it was collected, or what entity external to the dataset it is supposed to represent. Independently of its type, any dataset relevant to research represents specific aspects of the object of scrutiny, be it in the natural sciences, the social sciences, or the humanities. Data is not the object of study itself, but “stands in” for it in some way. Also, data is always a partial representation of the object of study. In some cases, however, it is our only window into the object of study. Still, this “disadvantage” of partial representation is small compared to the the fact that digital data can be transformed, analyzed, and acted upon computationally.

      I'm actually surprised to see that the concept of data in humanities is similar with that in the marketing field. From this summer's internship, I have learned about search engine optimization, which prioritizes data as a door to understanding the language of search engines. To optimize nontext components of webpages, the structured data and metadata are used in coding to mark up relevant content and increase search engine visibility. Especially using extensible markup code(XML) or structured data helps identify specific types of content. For me, it is clear that data, whether it be in humanities or digital marketing, can be used for the visibility of particular objects.

    1. For example, we are told nothing of the author of the journal: was a student or professor? Or someone not affiliated with Swarthmore College? Why did they write the journal in the first place and why for only a year? Was it one person writing the journal or multiple people? And what served as the deciding factors for what counted as a homophobic event and what didn’t?

      I liked the introduction starting with defining what archival work is, then moving on to the metadata that can unpack information of archives. It also brings up curiosity that there is no author information about the journal because, for most academic journals, the publication affiliated stakeholders or collaborators are always noted. A valid point also from the blog post is that since it dated from 1986 to 1987, there might not have been a clearly defined medical term and specifications for homosexuality, homophobia, and related people's subcultures.

    1. Klein - The Image of Absence- Archival Silence, Data Visualization, and James Hemings.pdf

      P 663. This striking instantiation of archival silence illuminates the concerns that course through the archive of the antebellum United States. (I added annotations on the title since I could not annotate directly on the text) Comment: The digital humanities that shed light on archives show that not only documents have power inherently that leaves a legacy of the privileged, but also in the making of archives, the act of revisiting the documents, such as the moments of fact creation, fact assembly, fact retrieval, and retrospective significance may be a silencing one. Especially here, the featured antebellum archives show distinctive dynamics of gender, social hierarchy, and social vocabulary that scholars may not notice the archival silences.

    1. The experts were asked to independently provide a comprehensive list of levers and leverage points for global sustainability, based on the potential for disproportionate effects to address and reverse the deterioration of nature while meeting societal needs. They were asked to consider actions by the full range of possible actors, and both top-down and bottom-up effects across various sectors. The collection of all responses became our initial set of levers and leverage points. Ensuing processes were then informed by five linked conceptualizations of transformative change identified by the experts (Chan et al., 2019): ● Complexity theory and leverage points of transformation (Levin et al., 2013; Liu et al., 2007; Meadows, 2009); ● Resilience, adaptability and transformability in social–ecological systems (Berkes, Colding, & Folke, 2003; Folke et al., 2010); ● A multi-level perspective for transformative change (Geels, 2002); ● System innovations and their dynamics (Smits, Kuhlmann, & Teubal, 2010; OECD, 2015) and ● Learning sustainability through ‘real-world experiments’ (Geels, Berkhout, & van Vuuren, 2016; Gross & Krohn, 2005; Hajer, 2011).

      Set of levers and leverage points identified by the authors.

      Creating an open public network for radical collaboration, which we will call the Indyweb, can facilitate bottom-up engagement to both educate the public on these levers as well as be an application space to crowdsource the public to begin sharing local instantiations of these levers.

      An Indyweb that is in the form of an interpersonal space in which each individual is the center of their data universe, and in which they can see all the data from their diverse digital interactions across the web and in real life all consolidated in one place offers a profound possibility for both individual and collective learning. Such an Indyweb would bring the relational nature of the human being, the so called "human INTERbeing" alive, and would effortlessly emerge the human INTERbeing explicitly as the natural form merely from its daily use. One can immediately see the relational nature of individual learning, how it is so entangled with collective learning, and would be reinforced with each social interaction on the web or in real life. This is what is needed to track both individual inner transformation (IIT) as well as collective outer transformation (COT) towards a rapid whole system change mobilization. Accelerated by a program of open access Deep Humanity (DH) knowledge that plumbs the very depth of what it is to be human, this can accelerate the indirect drivers of change and provide practical tools for granular monitoring of both IIT and COT.

      Could we use AI to search for levers and leverage points?

    2. An important step towards such widespread changes in action would be to unleash latent capabilities and relational values (including virtues and principles regarding human relationships involving nature, such as responsibility, stewardship and care

      Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

    3. Embracing visions of a good life that go beyond those entailing high levels of material consumption is central to many pathways. Key drivers of the overexploitation of nature are the currently popular vision that a good life involves happiness generated through material consumption [leverage point 2] and the widely accepted notion that economic growth is the most important goal of society, with success based largely on income and demonstrated purchasing power (Brand & Wissen, 2012). However, as communities around the world show, a good quality of life can be achieved with significantly lower environmental impacts than is normal for many affluent social strata (Jackson, 2011; Røpke, 1999). Alternative relational conceptions of a good life with a lower material impact (i.e. those focusing on the quality and characteristics of human relationships, and harmonious relationships with non-human nature) might be promoted and sustained by political settings that provide the personal, material and social (interpersonal) conditions for a good life (such as infrastructure, access to health or anti-discrimination policies), while leaving to individuals the choice about their actual way of living (Jackson, 2011; Nussbaum, 2001, 2003). In particular, status or social recognition need not require high levels of consumption, even though in some societies, status is currently related to consumption (Røpke, 1999).

      A redefinition of a good life that decouples it from materialism is critical to lowering carbon emissions. Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

    4. trust in neighbours, access to care, opportunities for creative expression, recognition

      Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

    5. Given that the fate of nature and humanity depends on transformative change of the human enterprise (IPBES, 2019a, 2019b), indirect drivers clearly play a central role.

      Key statement supporting transformative change of indirect drivers - ie. Deep Humanity and other work to bring about inner transformation

    6. Levers and leverage points for pathways to sustainability

      Leverage points to study for Rapid Whole System Change

    1. But it's so essential that we go to this place that our brain gave us a solution. Evolution gave us a solution. And it's possibly one of the most profound perceptual experiences. And it's the experience of awe.

      Awe / wonder (getting in touch with the sacred) is evolutions solution to helping us transition! This is in alignment with the essence of the open source Deep Humanity praxis - helping individuals to rediscover the sacred, to transform life back into a living experience of awe and wonder so that we may bring about an individual tipping point in each of us, and collective tipping point in global society to accelerate the transition.

      ...moving from the scared back to the sacred

    2. Before I get started: I'm really excited to be here to just actually watch what's going to happen, from here. So with that said, we're going to start with: What is one of our greatest needs, one of our greatest needs for our brain? And instead of telling you, I want to show you. In fact, I want you to feel it. There's a lot I want you to feel in the next 14 minutes. So, if we could all stand up. 00:00:39 We're all going to conduct a piece of Strauss together. Alright? And you all know it. Alright. Are you ready? Audience: Yeah! Beau Lotto: Alright. Ready, one, two, three! It's just the end. (Music: Richard Strauss "Also Sprach Zarathustra") Right? You know where it's going. (Music) 00:01:13 Oh, it's coming! (Music stops abruptly) Oh! (Laughter) Right? Collective coitus interruptus. OK, you can all sit down. (Laughter) We have a fundamental need for closure. (Laughter) We love closure. (Applause) I was told the story that Mozart, just before he'd go to bed, 00:01:45 he'd go to the piano and go, "da-da-da-da-da." His father, who was already in bed, would think, "Argh." He'd have to get up and hit the final note to the chord before he could go back to sleep. (Laughter) So the need for closure leads us to thinking about: What is our greatest fear? Think -- what is our greatest fear growing up, even now? And it's the fear of the dark. 00:02:15 We hate uncertainty. We hate to not know. We hate it. Think about horror films. Horror films are always shot in the dark, in the forest, at night, in the depths of the sea, the blackness of space. And the reason is because dying was easy during evolution. If you weren't sure that was a predator, it was too late. Your brain evolved to predict. 00:02:42 And if you couldn't predict, you died. And the way your brain predicts is by encoding the bias and assumptions that were useful in the past. But those assumptions just don't stay inside your brain. You project them out into the world.

      A good BEing journey for anticipation. We wait for closure, anticipate what is next based on previous experiences.

      The sand artwork performed by the artist in the background is also a demonstration of anticipation and of symbolic representation - the ubiquity of the symbolosphere.

    1. if the process of seeing differently is the process of first and foremost having awareness of the fact that everything you do has an assumption 00:00:14 figure out what those are and by the way the best person to reveal your own assumptions to you is not yourself it's usually someone else hence the power of diversity the importance of diversity 00:00:26 because not only does that diversity reveal your own assumptions to you but it can also complexify your assumptions right because we know from complex systems theory that the best solution is most likely to 00:00:40 exist within a complex search space not a simple search space simply because of statistics right so whereas a simple search space is more adaptable it's more easily to adapt it's 00:00:52 less likely to contain the best solution so what we really want is a diversity of possibilities a diversity of assumptions which diverse groups for instance enable

      From a Stop Reset Go Deep Humanity perspective, social interactions with greater diversity allows multi-meaningverses to interact and the salience landscape from each conversant can interact. Since each life is unique, the diversity of perspectival knowing allows strengths to overlap weaknesses and different perspectives can yield novelty. The diversity of ideas encounter each other like diversity in a gene pool, evolving more offsprings which may randomly have greater fitness to the environment.

      Johari's window is a direct consequence of this diversity of perspectives, this converged multi-meaningverse of the Lebenswelt..

  8. May 2022
    1. new way of being

      It may be that our civilization must undergo a transformation process that places less emphasis on intelligence and more intelligence on wisdom. That wisdom is intimately bound with rediscovering the essence of what it is to be a living and dying human being. The enormous polycrisis of the Anthropocene leads us to the inescapable conclusion that human intelligence alone is insufficient to lead to a holistic wellbeing within the biosphere. Insofar as the biosphere is a vast interconnected mutually supporting web of life, the overconsumption by one species, modern humans has upset the balance of the biosphere.

      A new way of being requires fundamental collective reassessment of what it is to be a living and dying being. The intelligence alone of our species has led to an extreme imbalance of the natural world, whose blowback we are now beginning to experience. The blind, recursive application of intelligence has led to greater and greater separation from nature to the point of the present polycrisis. As a species, we can only distance ourselves apart from nature to an extreme extent when nature reminds us we are NOT separate from her. She is now violently reminding us that we ARE a part of nature. A new way of being is to reconcile technology, that pushes the limits of intelligence alone, with ourselves as being a product of nature herself.

      Deep Humanity is that open collective process we call which reminds us that we are a product of nature in every way, and is a journey to reconnect with nature. BEing journeys are the crowdsourced processes of rediscovering our deep connection with nature through participatory, compelling, interactive, immersive explorations of what it is to be a living and dying human being.

    2. OP VAK is a concerted effort to make the hyperthreat visible and knowable across the broad spectrum of society. This has practical, educational aspects, including increasing CEC literacy and improving ecoproduct and services labeling. It also links to the integration of CEC into the remit of mainstream intelligence agencies. To address sensory and affective knowing, as well as the deep framing and meaning-making dimension of hyperthreat “knowing,” it will partner with the communications, arts, and humanities sectors in line with the “60,000 artists” concept.24 It will also harness the potential of virtual reality technologies, which have already proven effective in CEC communication.25 Finally, it will involve fast-tracking relevant research and improved mechanisms for conveying and sharing research and knowledge.

      Deep Humanity open access education program in museums, workshops and at public festivals can use the tool of compelling, engaging, interactive BEing Journeys to make the invisible hyperthreat visible.

    3. Here, in PLAN E, the concept of entangled security translates this idea into meaning that humanity itself can make a great sudden leap.

      An Open Access Deep Humanity education program whose core principles are continuously improved through crowdsourcing, can teach the constructed nature of reality, especially using compelling BEing Journeys. This inner transformation can rapidly create the nonlinear paradigm, worldview and value shifts that Donella Meadows identified as the greatest leverage points in system change.

    4. What prospects are there to reconfigure great powers’ approach to geopolitical security in a way that aids containment of the hyperthreat? Possible angles include:

      Othering needs to be critically examined from a Deep Humanity lens so that we can begin to see ourselves as one united but diverse human family instead of multiple fractured families.

    5. A global ceasefire could be declared for between 2022 and 2030 to enable all nations to undertake an emergency hyper-response.

      State level government officials would need to undergo some kind of global open Deep Humanity type education to begin to shift their inner worldviews, paradigms and value systems, along with business leaders, as the close ties between the influence of business lobbies on governments has a very powerful controlling influence.

      Of course, this would be easier if there were a concerted global effort to nominate proactive, empathetic ecocivilizationally and social justice minded women to positions of power.

    6. Second, acknowledging increased affective insecurity and that heightened vulnerability and fear will be a factor, great efforts must be made to bolster the care, support and protection provided to people.      

      Mortality salience for the masses - operationalizing terror management theory (TMT) and Deep Humanity BEing Journeys that take individuals to explore the depths of their humanity to make sense of the times we are in will play a critical role in contextualizing fear of death triggered by unstable circumstances and ameliorating these fears with the wisdom that comes from a living comprehension of the sacredness of our life and eventual death.

    7. A stretch target set for the second half of the twenty-first century is for it to be a time in which humanity has gained knowledge, experience, and confidence in dealing with an entangled security environment and coexisting with the hyperthreat. The collective global effort and learning during phases 1–4 will have allowed ingenious solutions for interdependence to emerge. It will be a time of flourishing invention and inspiration.

      A critical part of Deep Humanity is the elucidation of progress traps, the unintended consequences of progress. There is an urgent need to advocate for an entirely new human science discipline on progress traps. The reason is because the polycrisis can be seen and critically explained from a progress trap lens.

      Progress traps emerge from the unbridgeable gap between finite, reductionist human knowledge and the fractally infinite patterns of the universe and reality, which exists at all scales and dimensions.

      The failure to gain a system level understanding of this has led to the premature global scaling of technologies whose unintended consequences emerged after global markets have been established, causing a conflict of interest between biospheric wellbeing and individual profit.

      A systematic study or progress traps has rich data to draw from. Ever since the Industrial Revolution, there has been good records of scientific ideas, their associated engineering and technological exploitation and subsequent news media reports of their phase-delayed unintended consequences. Applying AI and a big data scientometric approach can yield patterns in which progress traps emerge. From this, our scientific-technological-industrial-capitalist framework can be modified to include improved regulatory mechanisms based on progress trap research that can systematically grade the risk factors of any new technology. Such risk categorization can result in technologies that require different time scales and aggregate knowledge understanding before they can be fully commercialized with time scale grades ranging from years to decades and even centuries.

      All future technology innovations must past through these systematic, evidence-based regulatory barriers before they can be introduced into widespread commercial use.

    8. Attributes such as hope, heroism, humor, humanity, hospitality, and honor will be critical.

      Early education starting in 2022 of open access Deep Humanity praxis will be critical to prepare future generations to cope with the future shock to come.

    9. It is anticipated that this period will address the harder aspects of global transition, in terms of technology, infrastructure, and social behavior change. As initial enthusiasm may have waned, a stoic approach will be required, refreshing the workforce and dealing with more dangerous hyperthreat actions.

      It is clear that through such a massive and unprecedented transition, a whole being approach must be adopted. This means dealing with the inner transformation of the individual in addition to the outer transformation. The hyperthreat increases the attention to each individual's mortality salience, their awareness of their own death. As cultural anthropologist Ernest Becker noted in his "Denial of Death", our fear of death is normatively suppressed as a compromised coping mechanism. When extreme weather, food shortage, war, pandemic become an unrelenting onslaught, however, we have no escape from mortality as the threat to our lives will be broadcast relentlessly through mass media. Inner transformation must accompany the outer transformation in order for the general population to emotionally cope with the enormous stress. Deep Humanity (DH) is conceived as an open praxis to assist with the inner transformation that will be needed for mental and emotional well being during these trying times to come.

  9. Nov 2021
    1. Professional musicians, concert pianists get to know this instrument deeply, intimately. And through it, they're able to create with sound in a way that just dazzles us, and challenges us, and deepens us. But if you were to look into the mind of a concert pianist, and you used all the modern ways of imaging it, an interesting thing that you would see 00:11:27 is how much of their brain is actually dedicated to this instrument. The ability to coordinate ten fingers. The ability to work the pedal. The feeling of the sound. The understanding of music theory. All these things are represented as different patterns and structures in the brain. And now that you have that thought in your mind, recognize that this beautiful pattern and structure of thought in the brain 00:11:52 was not possible even just a couple hundred years ago. Because the piano was not invented until the year 1700. This beautiful pattern of thought in the brain didn't exist 5,000 years ago. And in this way, the skill of the piano, the relationship to the piano, the beauty that comes from it was not a thinkable thought until very, very recently in human history. 00:12:17 And the invention of the piano itself was not an independent thought. It required a depth of mechanical engineering. It required the history of stringed instruments. It required so many patterns and structures of thought that led to the possibility of its invention and then the possibility of the mastery of its play. And it leads me to a concept I'd like to share with you guys, which I call "The Palette of Being." 00:12:44 Because all of us are born into this life having available to us the experiences of humanity that has come so far. We typically are only able to paint with the patterns of thoughts and the ways of being that existed before. So if the piano and the way of playing it is a way of being, this is a way of being that didn't exist for people 5,000 years ago. 00:13:10 It was a color in the Palette of Being that you couldn't paint with. Nowadays if you are born, you can actually learn the skill; you can learn to be a computer scientist, another color that was not available just a couple hundred years ago. And our lives are really beautiful for the following reason. We're born into this life. We have the ability to go make this unique painting with the colors of being that are around us at the point of our birth. 00:13:36 But in the process of life, we also have the unique opportunity to create a new color. And that might come from the invention of a new thing. A self-driving car. A piano. A computer. It might come from the way that you express yourself as a human being. It might come from a piece of artwork that you create. Each one of these ways of being, these things that we put out into the world 00:14:01 through the creative process of mixing together all the other things that existed at the point that we were born, allow us to expand the Palette of Being for all of society after us. And this leads me to a very simple way to go frame everything that we've talked about today. Because I think a lot of us understand that we exist in this kind of the marvelous universe, 00:14:30 but we think about this universe as we're this tiny, unimportant thing, there's this massive physical universe, and inside of it, there's the biosphere, and inside of that, that's society, and inside of us, we're just one person out of seven billion people, and how can we matter? And we think about this as like a container relationship, where all the goodness comes from the outside to the inside, and there's nothing really special about us. 00:14:56 But the Palette of Being says the opposite. It says that the way that we are in our lives, the way that we affect our friends and our family, begin to change the way that they are able to paint in the future, begins to change the way that communities then affect society, the way that society could then affect its relationship to the biosphere, and the way that the biosphere could then affect the physical planet 00:15:21 and the universe itself. And if it's a possible thing for cyanobacteria to completely transform the physical environment of our planet, it is absolutely a possible thing for us to do the same thing. And it leads to a really important question for the way that we're going to do that, the manner in which we're going to do that. Because we've been given this amazing gift of consciousness.

      The Palette of Being is a very useful idea that is related to Cumulative Cultural Evolution (CCE) and autopoiesis. From CCE, humans are able to pass on new ideas from one generation to the next, made possible by the tool of inscribed language.

      Peter Nonacs group at UCLA as well as Stuart West at Oxford research Major Evolutionary Transitions (MET) West elucidates that modern hominids integrate the remnants of four major stages of MET that have occurred over deep time. Amanda Robins, a researcher in Nonacs group posits the idea that our species of modern hominids are undergoing a Major Systems Transition (MST), due specifically to our development of inscribed language.

      CCE emerges new technologies that shape our human environments in time frames far faster than biological evolutionary timeframes. New human experiences are created which have never been exposed to human brains before, which feedback to affect our biological evolution as well in the process of gene-culture coevolution (GCC), also known as Dual Inheritance theory. In this way, CCE and GCC are entangled. "Gene–culture coevolution is the application of niche-construction reasoning to the human species, recognizing that both genes and culture are subject to similar dynamics, and human society is a cultural construction that provides the environment for fitness-enhancing genetic changes in individuals. The resulting social system is a complex dynamic nonlinear system. " (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3048999/)

      This metaphor of experiences constituting different colors on a Palette of Being is a powerful one that can contextualize human experiences from a deep time framework. One could argue that language usage automatically forces us into an anthropomorphic lens, for sophisticated language usage at the level of humans appears to be unique amongst our species. Within that constraint, the Palette of Being still provides us with a less myopic, less immediate and arguably less anthropomorphic view of human experience. It is philosophically problematic, however, in the sense that we can speculate about nonhuman modalities of being but never truly experience them. Philosopher Thomas Nagel wrote his classic paper "What it's like to be a bat" to illustrate this problem of experiencing the other. (https://warwick.ac.uk/fac/cross_fac/iatl/study/ugmodules/humananimalstudies/lectures/32/nagel_bat.pdf)

      We can also leverage the Palette of Being in education. Deep Humanity (DH) BEing Journeys are a new kind of experiential, participatory contemplative practice and teaching tool designed to deepen our appreciation of what it is to be human. The polycrisis of the Anthropocene, especially the self-induced climate crisis and the Covid-19 pandemic have precipitated the erosion of stable social norms and reference frames, inducing another crisis, a meaning crisis. In this context, a re-education of embodied philosophy is seen as urgent to make sense of a radically shifting human reality.

      Different human experiences presented as different colors of the Palette of Being situate our crisis in a larger context. One important Deep Humanity BEing journey that can help contextualize and make sense of our experiences is language. Once upon a time, language did not exist. As it gradually emerged, this color came to be added to our Palette of Being, and shaped the normative experiences of humanity in profound ways. It is the case that such profound shifts, lost over deep time come to be taken for granted by modern conspecifics. When such particular colors of the Palette of Being are not situated in deep time, and crisis ensues, that loss of contextualizing and situatedness can be quite disruptive, de-centering, confusing and alienating.

      Being aware of the colors in the Palette can help us shed light on the amazing aspects that culture has invisibly transmitted to us, helping us not take them for granted, and re-establish a sense of awe about our lives as human beings.

    2. today I'm here to describe that everything really is connected, 00:02:02 and not in some abstract, esoteric way but in a very concrete, direct, understandable way. And I am going to do that with three different stories: a story of the heart, a story of the breath, and a story of the mind.

      These three are excellent candidates for multimedia Stop Reset Go (SRG) Deep Humanity (DH) BEing Journey.

      It is relevant to introduce another concept that provides insights into another aspect required for engaging a non-scientific audience, and that is language.

      The audience is important! BEing Journeys must take that into consideration. We can bias the presentation by implicit assumptions. How can we take those implicit assumptions into consideration and thereby expand the audience?

      For a non-scientific audience, these arguments may not be so compelling. In this case, it is important to demonstrate how science can lead us to make such astounding predictions of times and space not directly observable to normative human perception.

    1. On the geopolitical stage, it’s hard to argue with the claim that Twitter is a force of evil. But Twitter is also the infrastructural backbone of much of the digital humanities world.
    1. Since around 2010, Morton has become associated with a philosophical movement known as object-oriented ontology, or O.O.O. The point of O.O.O. is that there is a vast cosmos out there in which weird and interesting shit is happening to all sorts of objects, all the time. In a 1999 lecture, “Object-Oriented Philosophy,” Graham Harman, the movement’s central figure, explained the core idea:The arena of the world is packed with diverse objects, their forces unleashed and mostly unloved. Red billiard ball smacks green billiard ball. Snowflakes glitter in the light that cruelly annihilates them, while damaged submarines rust along the ocean floor. As flour emerges from mills and blocks of limestone are compressed by earthquakes, gigantic mushrooms spread in the Michigan forest. While human philosophers bludgeon each other over the very possibility of “access” to the world, sharks bludgeon tuna fish and icebergs smash into coastlines.We are not, as many of the most influential twentieth-century philosophers would have it, trapped within language or mind or culture or anything else. Reality is real, and right there to experience—but it also escapes complete knowability. One must confront reality with the full realization that you’ll always be missing something in the confrontation. Objects are always revealing something, and always concealing something, simply because they are Other. The ethics implied by such a strangely strange world hold that every single object everywhere is real in its own way. This realness cannot be avoided or backed away from. There is no “outside”—just the entire universe of entities constantly interacting, and you are one of them.

      Object Oriented Ontology - Objects are always revealing something, and always concealing something, simply because they are Other. ... There is no "outside" - just the entire universe of entities constantly interacting, and you are one of them.

      This needs to be harmonized with Stop Reset Go (SRG) complimentary Human Inner Transformation (HIT) and Social Outer Transformation (SOT) strategy.

  10. Jul 2021
    1. 7KH1HZ<RUN7LPHVLVREMHFWLYH,WSUHVHQWVWKHGDWDDQGJLYHV\RXWKHIDFWV,WGRHVDJUHDWMREDWWKDW2QWKHRSSRVLWHVLGHRIWKHVSHFWUXPYLVXDOL]DWLRQLVOHVVDERXWDQDO\WLFVDQGPRUHDERXWWDSSLQJLQWR\RXUHPRWLRQV

      The New York Times may be objective, but journalism is not free of emotions - regardless of whether there is visualization or not. The consumerist nature of the news requires emotional marketing to make people want to read the data. As such, they are going to include context and details that force readers to view the material with emotions. Look at the article: Las Vegas father of five dies from COVID - 'I should have gotten the damn vaccine. https://www.nydailynews.com/coronavirus/ny-covid-vaccine-dad-dies-20210731-f2jblbmtwzfhjoplxxzf6rmgje-story.html. Yes there are facts, but there is also an appeal to create an emotional response in the reader.

    1. Theyfreelyprovide,itseems,asortingofthewheatfromthechaff,andanswerourmostprofoundandmosttrivialquestions.Theyhavebecomeanobjectoffaith.

      I would certainly agree that search engines provide us with a sorting tool, I rarely look beyond the first or second pages of my search results. While many may place a lot of faith in google search results, I believe that education - even before the post-secondary level - has instilled a sense of responsibility in individuals to try and locate reliable sources.

    1. information that can be analyzed for patterns.

      I found myself wondering previously if the concept of co-citation networks could be used to instead display research questions and patterns and I believe that text-mining would be a tool to use for such a project. How exactly one would undertake such a project remains a mystery to me at this point.

    1. What it is

      Perhaps one day, when I am prepared to share my experiences with domestic violence and substance use disorder within my family, I will create such a resource

    2. A Network Visualization: A Co-Citation Network for Philosophy

      I wonder if rather than creating a co-citation network, one could create something that analyzes the information in the articles, then create a network that visualizes the current discussions on the topic. The article does say co-citation networks are a way to learn about the discussion surrounding a topic, I would be interested to see a visualization that explores something like the state of knowledge surrounding epigenetics and addictions.

    3. A Gallery of Primary Sources: Making the History of 1989

      This looks like an invaluable resource to have access to. Imagine starting a research project and being able to reach 300 relevant primary sources, introductory essays, and interviews from one consolidated website. It will be interesting to see if this type of source becomes more popular for scholarly activities in the future. Though again, the question remains, if such a resource were used in a field that is not historical- who will update and maintain these sites?

    1. “The humanities and social sciences are the emerging domains for usinghigh-performance computers,”

      Though these fields may be at the forefront of computerized projects, I believe many fields will benefit from the technologies and practices that are developing and that digital humanities projects may serve as an important resource to individuals throughout their educational lives. Do you remember being 13 and learning about war and other events from work-sheets and textbooks? How much of that do you remember? How much more meaningful could that experience have been if it consisted of an interactive timeline and map?

    1. Anyone can be a publisher on the Web and within a rather short time the focus of a broader base of interest in humanities computing became the delivery of scholarly material over the Internet. The advantages of this are enormous from the producer's point of view. The format is no longer constrained by that of a printed book. Theoretically there is almost no limit on size, and hypertext links provide a useful way of dealing with annotations, etc. The publication can be built up incrementally as and when bits of it are ready for publication. It can be made available to its audience immediately and it can easily be amended and updated.

      Isn't that the truth? With a $50 investment one can run their own website and publish whatever information they please, free of constraints associated with physical texts and the associated editing processes. While I can appreciate the benefits of the online format of information, it certainly does put more of an onus on consumers (both academic and lay-people alike) to find reputable sources of information.

    2. The technical aspects of this are fairly clear. Perhaps less clear is the management of the project, who controls or vets the annotations, and how it might all be maintained for the future.

      I think this is an interesting point. The increased ability to collaborate on projects is a benefit of going digital, however, where such projects allow commentary from the public, how are these comments managed? Who will ensure that a project does not become full of irrelevant or even false information?

    3. It is believed that the first use of computers in a disputed authorship study was carried out on the Junius Letters by Alvar Ellegard. Published in 1962, this study did not use a computer to make the word counts, but did use machine calculations which helped Ellegard get an overall picture of the vocabulary from hand counts (Ellegard 1962). What is probably the most influential computer-based authorship investigation was also carried out in the early 1960s.

      What an interesting use of technology. Authentication of works by quantification. Clearly there is overlap between digital humanities and scientific fields such as chemistry where quantifiable data is a substantial part of research.

  11. Feb 2020
    1. refusal of the archival profession to acknowledge the power relations embedded in the archival enterprise carries a concomitant abdication of responsibility for the consequences of the exercise of that power, and, in turn, serious consequences for under­standing and carrying out the role of archives in an ever-changing present, or for using archives with subtlety and reflection in a more distant future" (Schwartz 2002: 5-6.)

      Not acknowledging the archive as also a representation of ideological and power structures provides only a partial understanding of how archives operate and ignores their role in upholding certain monoliths.

  12. Oct 2019
  13. Apr 2019
    1. In their absence, some airports have had to close checkpoints, as Baltimore-Washington International did over the weekend

      Low staffing has caused airports to close certain checkpoints which jeopardizes the safety of air travelers.

  14. Mar 2019
  15. Dec 2018
  16. Jul 2018
    1. (If the map were to be a valid academic resource, he adds, it would also need a time slider to specify different time periods, separate existing and historical nations, and highlight the movement of nations across time. That would be a huge logistical challenge, Temprano says, requiring time, sources, and resources not currently available to him.)

      sounds like a digital humanities project

  17. May 2018
    1. Introducing students to metadata early in the semester is important because for their Omeka project they will need to input metadata for each item as it relates to the Dublin Core (used by Omeka). Initial conversations with students about metadata often reveal their unfamiliarity with the concept, even if in practice they do know something about it. In a few class periods, we consider metadata specifically: What is it? How is it created? How is it used? Why does it matter?[11] “A Gentle Introduction to Metadata” by Jeff Good (2002) serves as the launching point for our discussion about creating metadata for objects and images versus written texts. Students today are familiar with tagging, especially on social media, which serves as a useful starting point for creating metadata. After our initial discussion, and during a lecture on Aztec art, I will project for students the famous Coyolxauhqui monolith and ask them to create metadata, specifically as it relates to the Dublin Core. They will complete this activity in a team Google Doc so they can see the metadata generated by other students—and how this might differ greatly from their own choices. Time pending, I will also introduce students to the Getty’s Cultural Objects Name Authority® Online, or CONA (still in development), which provides metadata about visual culture specifically. In other classes where I have used Omeka, one of the biggest hurdles for students has been learning the language of Dublin Core. My intention with this assignment is to introduce it before students even begin to interact with Omeka so they develop familiarity with metadata and how to create it.

      This thinking about metadata is key in thinking about using Omeka in translating archives into digital collections.

    2. In my Renaissance and Spanish Colonial art history classes, I have found that an effective way of introducing students to some core DAH methods and tools is asking them to produce an Omeka exhibition. The creation of this type of project relates to broader issues in art history and digital humanities, including classifications or labels, digital versus print sources, reading and interpreting images, access, collaboration, and visuality.[6] It also introduces students to “digitization, organization, presentation, exhibition, [and] metadata creation,” as Jeffrey McClurken (2010) notes in his article on teaching with Omeka. Omeka is a content management system (CMS) available on the web that allows users to curate digital archives and exhibitions, providing students with opportunities to think like a curator or archivist. I prefer Omeka to other CMSs, such as Drupal, because it allows my class to create both an archive of items and a narrative exhibition even if students have no programming skills. In addition, I agree with teachinghistory.org regarding Omeka’s potential to help students gain certain skills transferable to many careers (Roy Rosenzweig Center 2010–2018). In some of the classes in which I have introduced Omeka (or something similar to it), students often felt unease with a DAH project rather than the traditional research paper of approximately 8–10 pages. This unease largely stemmed from their unfamiliarity with using Omeka and presenting art-historical arguments in a non-linear fashion, but it also sometimes resulted from my own missteps: not introducing Omeka early enough in the semester, forming ineffective teams, or not scaffolding activities to help them understand how and why Omeka is an important manner in which to present knowledge.[7]

      Introduction to the tool and its pedagogical value

    3. For instance, Chris Johanson and Elaine Sullivan (2015) have discussed creating a class focused on digital cultural mapping as a way to “develop students’ critical thinking skills and visual sophistication” (123). T. Mills Kelly’s Teaching History in the Digital Age (2013) considers how digital tools and methods encourage students to “produce either new knowledge about the past, or old knowledge presented in new ways.” Kelly also offers guidance and narratives intended to promote reflection on how historians can use digital media in the classroom to “create active learning opportunities.” In other words, he makes suggestions about how historians can embrace digitally inflected technologies to create new methods of historical inquiry (“Introduction”; see also Iantorno 2014, and the various essays within the issue; Mourer 2017; Silva 2016).

      Lit review for me. The author's DAH lit review is in the following paragraph, but I'm more interested in these sources for my project.

    4. considers herself “tech-averse.”

      This is how we lure them into DH. Baby steps.

  18. Feb 2018
    1. Open data projects that adhere to archival standards could be designated as “trusted digital repositories” that provide “reliable, long-term access to managed digital resources … now and in the future.”

      How do we convince cities and governments that this should be a priority? This has been done in the past with guerilla methods, e.g. the Data Rescue projects.

    2. Yet Kitchin says that “most city open data sites are effectively data dumps,” without even a basic archival infrastructure.

      Is this what the Civic Switchboard project is intended to help with?

    3. They oppose the ruthlessly efficient, behaviorist, techno-liberal city, which prioritizes innovation-driven obsolescence, exclusive contracts, and monetization of user data. Librarians on the planning commission will be the ones to ask, why should procurement agreements favor platform providers rather than the citizens who contribute data? Archivists will ask about racial imbalances in data harvesting and push for anonymous and secure preservation of public records. Together, they can be stewards of equity, discretion, interoperability, resilience, and respect for the past — real wisdom, rather than proprietary “smarts.”

      This is an incredibly favorable and perhaps naive view of librarians. Yes, many librarians are like this - but not all of them. Librarians are the ones who often think they can't possibly take back the means of production from major publishers, and drive their ever-increasing profits. Being shoehorned into journal publisher bundles and acquiescing with budgets is what got us into a related variety of messes. Yes, some folks are doing it right, but how do you find just these right people for these positions? The job of "librarian" doesn't automatically endow the person with a good socialist sense of morals.

    4. The ideology of data solutionism has taken over city halls, planning departments, law enforcement agencies, and countless other domains of public life — a troubling trend when social technocrats were in charge, and now, with the rise of Trumpism, an alarming one.

      Data can provide some insight into solutions if used appropriately and put into the hands of people. Don't just collect data to collect it; collect it for a reason.

    5. "The information commons is messy" Yes indeed.

    6. inappropriately

      what does this even mean?

    1. )

      "When I say “help,” I mean: less Clippy, more séance."

      I love this phrasing here, pulling on knowledge of bad attempts at this ("Clippy") while invoking something that would otherwise seem completely unrelated.

    2. Everyone on the internet?

      Hundreds of thousands of Twitter trolls crafting random strings of abuse for women? That's what every single one of those tweets and comments feels like - a random insult, a random threat, predicated on nothing. Is this technology facilitating that?

    3. The animating ideas here are augmentation; partnership; call and response.

      Quoted speech, a la Tannen 2007 "when speech uttered in one context is repeated in another, it is fundamentally changed even if 'reported' accurately" (Found in our paper: https://olh.openlibhums.org/articles/10.16995/olh.21/)

    4. non-standard, non-boring datasets

      What other cool data sets could there be? Librarians' responses in LibAnswers? Hundreds of thousands of lines of texts from libguides?

  19. Oct 2017
    1. evenNorthanger Abbey’sCatherine Morland can be persuaded to recognize the geographic and temporalboundaries of the Gothic novels she loves

      Another test to run with R!

    2. The catalyst forthe novel, however, seems to have been a straightforward reaction to a newwork by an author Austen considered her competition*the Scottish MaryBrunton’sDiscipline(1814).Disciplineis a fictional autobiography with the strong religious themes ofsin, repentance and redemption.

      The author claims here that Emma was inspired by the 1814 novel Discipline by Mary Brunton, which surely is not part of the male literary canon laid out earlier in the article. The author outlines the main themes of Discipline and explains the relationship between the two authors.

      I feel like a broken record here, but again, this seems to be a very tenuous point without computational analysis. The author's own language belies this tenuousness as she says that the novel's inspiration "seems to have been a straightforward reaction" to another novel. The word "seems" does not inspire confidence.

    3. The figure of the Quixote*from the seventeenth-century Don Quixote of la Mancha to Emma’s namesake Emma Bovary*isessential to the development and evolution of the novel as a genre, promotingthe self-reflexivity, promiscuous intergeneric and intrageneric allusion, andmeditations on realism and reality that are the genre’s hallmarks

      Another test to run - Emma as compared to other quixotic novels, especially The Female Quixote!

    4. Inthe first, Emma uses the fact of Harriet Smith’s illegitimacy as a springboardfor the birth-mystery plot beloved of sentimental novelists.

      Another possible tie for DH work - running comparisons on these sentimental novels and Emma.

    5. Charlotte Lennox’sTheFemale Quixote(1752) and even Eaton Stannard Barrett’sThe Heroine(1813) arecases in point.

      I would like to perform quantitative analysis on Emma and these texts, in addition to other 18th century texts such as Evelina.

    6. Emmais unique in Austen’s adult oeuvre in its obsession not only withother texts, but with the unspecific stock elements of the eighteenth-centuryand Romantic-era novel.

      Once again, here is another point that I believe it could almost be irresponsible to make without quantitative analysis. I don't know that it is empirically true that Emma is "unique" in its "obsession" with other texts and "stock elements of the eighteenth-century and Romantic-era novel."

    7. The Romantic concept of literary influence, articulated in its present-dayincarnation by Harold Bloom, must expand to encompass not only the work ofwomen, but also the work of both canonical and extra-canonical writers, if itis to be of any help in assessing Jane Austen’s work as a critical reader, anda critical rewriter. ‘‘

      I believe that DH work could be instrumental in accomplishing this vision. Since the literature of this time is in the public domain, it is indeed possible to run tests of influence and similarity on all existing manuscripts.

    1. DHers need more effective communication with broader publics, to bring our own work in preservation, speculative computing, and cultural memory into the light—and to foster collaborations with people outside the academy who share our orientations and concerns.

      I am in 100% agreement. The question remains; how do you bring DH to the attention of the general public in a relatable and accessible way? How do you bridge the communication gap between those working in DH in an academic capacity and those who know nothing of the concept and work outside of academia?

    2. DHers peer with microscopes and macroscopes, looking into things we cannot see. And even while we delight in building the shiny and the new—and come to meetings like this to celebrate and share and advance that work—we know that someone, sooner or later, curates bits against our ruins.1

      Yes, but in a wider sense is that not the transience of life and that within in? There is a beginning, middle and an end. In the future, our present will be their past, their history. Is there not hope in the fact that if we as DHrs begin this process of peering, analysing, recording and curating now that this process lives on in the future generation of DHrs who will curate our work, our ruins?

    3. Or, as a soldier of a desert war wrote in last autumn’s New York Times, is our central task the task of learning how to die—not (as he put it) to die ‘as individuals, but as a civilization’ (Scranton, 2013), in the Anthropocene?

      I found this statement incredibly depressing yet profound. Depressing in the idea that our central task is learning how to die (really who wants to be that morbid and think like that) (potentially digital humanists?), yet profound, because the soldier is not talking about us as individuals, but as a human civilization, as a whole, as a group, as a collective.

  20. Jul 2017
    1. The reaction from a historian was that they’d never heard of this – which is also the reaction of all colleagues that I’ve mentioned this to – whereas librarians, both on Twitter and at the Research Data Management conference I was attending, were surprised that historians would even hesitate if they could share their research data.

      THIS. historians contrasted with librarians

    1. you are only a click away from scans of many of the declassified primary sources Suri used to develop his argument. This gives the reader a radically transparent view into the source material supporting the case Suri argues. Imagine what this kind of source transparency could do if it became standard practice for historical journals.

      This links to a previous annotation of mine about the importance of publishing research data - in recent years this has become a thing, and in some cases (in the sciences) publishing research data has become mandatory

    1. This is where the Markdown syntax shines. Markdown is a syntax for marking semantic elements within a document explicitly, not in some hidden layer.

      I use Ullysses as a writing tool, which uses markdown, and I've only just touched the surface of what it can do for the writing process, but I love it. I love the idea behind it of not being distracted by form: content is all.

  21. Jun 2017
  22. May 2017
  23. Jun 2016
    1. we may say how and to what extent our field is of as well as in the humanities

      la transdisciplinarité pensée ici via un terrain intellectuel commun. Similaire à Franck Cormerais

  24. May 2016
  25. researchanddestroy.net researchanddestroy.net