CRITICAL PROGRAMMING: Toward A Philosophy Of Computing

Chapter 1 Introduction{11}

1.1 from automated genocide to the dumbest generation{11}

1.2 a collective intelligence problem, societies of control, the quintessential postmodern object, foss hopes, default philosophies of computing{11}

1.3 not to use old tools for new problems, scholarship requires a cybersage, digital humanities projects, critical programming studies, plan of the dissertation{11}

schedule

Chapter 2 Situation post-postmodern network dividual cyborg{11}

2.1 modernism and postmodernism, regressive subjectivity, Heideggers America, inventing the posthuman{11}

2.2 cybernetics, embodiment, techno-capitalist networks, dividual cyborg, cybersage{11}

Chapter 3 Theoretical framework and methodology{11}

3.1 critical theory, textuality studies, media studies, philosophy of technology{11}

3.2 social construction of technology, ensoniment, histories of computing networking and software, psycho-social studies of computer programmers{11}

3.3 software studies, game studies, code space, critical code studies{11}

3.4 platform studies, diachrony in synchrony, technogenesis and synaptogenesis, cyborg revisited{11}

Chapter 4 Philosophical programmers{11}

4.1 system engineers pioneers of babelization, distribued network visionaries, the new ontologists{11}

4.2 application developers beyond hard mastery and bricolage, auto-ethnographers of coding places{11}

Chapter 5 Critical programming studies{11}

5.1 working code places{11}

5.2 programming philosophers{11}

5.3 symposia, ensoniment{11}

5.4 tapoc, flossification{11}

5.5 pmrek, machine embodiment{11}

Chapter 6 Conclusion{11}

6.1 recommendations{11}

6.2 future directions{11}

Works Cited


1.1 from automated genocide to the dumbest generation

TOC 1.1 from automated genocide to the dumbest generation+

1.2 a collective intelligence problem, societies of control, the quintessential postmodern object, foss hopes, default philosophies of computing

TOC 1.2 a collective intelligence problem, societies of control, the quintessential postmodern object, foss hopes, default philosophies of computing+

1.3 not to use old tools for new problems, scholarship requires a cybersage, digital humanities projects, critical programming studies, plan of the dissertation

schedule

2.1 modernism and postmodernism, regressive subjectivity, Heideggers America, inventing the posthuman

TOC 2.1 modernism and postmodernism, regressive subjectivity, Heideggers America, inventing the posthuman+

2.2 cybernetics, embodiment, techno-capitalist networks, dividual cyborg, cybersage

3.1 critical theory, textuality studies, media studies, philosophy of technology

TOC 3.1 critical theory, textuality studies, media studies, philosophy of technology+

3.2 social construction of technology, ensoniment, histories of computing networking and software, psycho-social studies of computer programmers

TOC 3.2 social construction of technology, ensoniment, histories of computing networking and software, psycho-social studies of computer programmers+

3.3 software studies, game studies, code space, critical code studies

TOC 3.3 software studies, game studies, code space, critical code studies+

3.4 platform studies, diachrony in synchrony, technogenesis and synaptogenesis, cyborg revisited

4.1 system engineers pioneers of babelization, distribued network visionaries, the new ontologists

TOC 4.1 system engineers pioneers of babelization, distribued network visionaries, the new ontologists+

4.2 application developers beyond hard mastery and bricolage, auto-ethnographers of coding places

5.1 working code places

-5.1.0+++ {11}

5 0+ 0+ 1 (+) [-3+]mCQK bork-journal 20030426 20030426 4 -5+ journal_2003.html
Reverse engineering is the process of reproducing one part in a larger system because it is no longer available, prone to failure, or because the reverse-engineered part offers substantial savings. First, it should be distinguished from the term re-engineering, which designates redesigning the entire system, not just a part. Second, the goal of reverse engineering is to acquire a direct replacement; if the aim is to substantially enhance the original part, then the process is referred to as value engineering. Finally, reverse engineering is a significant undertaking. It should be distinguished from hobbyist activities focused on a single unit; these activities are better called hacking or tinkering.

5 0+ 0+ 1 (+) [-4+]mCQK bork-journal 20120426 TAPOC_20120426 0 -8+ journal_2012.html
The brilliance behind planning NPR audio phenomena lies in the thought of building the programming to perform it as well. That is the back draft thoughtless unconscious of software systems embodying thought run time consequents of (as) programs running. Following Lindgren, interactive literature and art that may not themselves meet the definition of new media (as it would not let me paste special to choose unformatted text.) ought to include programming arts. [The putatively common unlikelihood of meeting definition of new media is treated as a common trait. This aligns with Jameson.] What both admit are art and literature in the form of software systems conjoined to traditional humanities scholarship. The common background phenomenological environment of virtual realities shared between human and non human thought processing systems are the new texts forming digital (as in the electrolization, electronification, digitalization of previous media) media such as the dynamic output you are now seeing and perhaps hearing (NPR and symposia).

5 0+ 2 (+) [-6+]mCQK conley-rethinking_technologies (xiv) 20131205k 0 -1+ progress/2013/12/notes_for_conley-rethinking_technologies.html
Begging rechanneling into more productive modes of singular and collective becoming opens door further for human machine symbiosis and cyborg subjects. (xiv) Exhilarating and frightening, absorbed by exploitative capitalist forces and leaving havoc on our habitat, technologies also promise other possibilities and beg to be rechanneled into more productive modes of singular and collective becoming.

-5.1.1+++ {11}

5 1 1 (+) [-4+]mCQK aarseth-nonlinearity_and_literary_theory (778) 20131024u 0 -1+ progress/2012/06/notes_for_aarseth-nonlinearity_and_literary_theory.html
My version of CSS insists on experimentation beyond crafting fortuitous deformations, the default: seems like all bets are off in the region of indeterminate cybertext, where the Big Other is likely to most clearly speak to humans. (778) This empirical evolution makes possible a shift in method from a philological to an anthropological approach in which the object of study is a process (the changing text) rather than a project (the static text).

5 1 1 (+) [-6+]mCQK barthes-myth_today (90) 20120408 0 -3+ progress/2011/07/notes_for_barthes-myth_today.html
Galaxies of meaning embedded in myths versus atomicity of first-order language objects transfers to actual computable supplementarity of encoded contexts dramatically transcending the range of possible semiotic operations, beginning with all the combinations of Landow ontology of hyperlinks, extending into alien temporalities of everyday machine operations playing their role in posthuman human machine symbiosis cyborg. (90) This repetition of the concept through different forms is precious to the mythologist, it allows him to decipher the myth: it is the insistence of a kind of behavior which reveals its intention. This confirms that
there is no regular ratio between the volume of the signified and that of the signifier. In language, this ratio is proportionate, it hardly exceeds the word, or at least the concrete unit.

5 1 1 (+) [-6+]mCQK baudrillard-simulacra_and_simulation (159) 20120820 0 -1+ progress/2012/02/notes_for_baudrillard-simulacra_and_simulation.html
From system to units, operation of things, nihilism of transparency drives this change of views, to avoid pessimism and cynicism resulting from nihilism of realization of lack of mooring of transparent epistemology implicit in simulation based realities, that is, reality as media, virtual reality: the system generates default philosophies of computing though agency of irresolution of systems, for how else are we to emerge from descension into postmodern ideas invoked by Baudrillard here in this passage; let it be ontological finesse working code connecting Aarseth, Barthes, Berry, Bogost, Burks, Goldstine, von Neumann, Castells, Chun, Clark, Deleuze, Guattari, Derrida, Feenberg, Hayles, Heidegger, Iser, Janz, Neel, Ogorman, Ong, Ramsay, Stallman, Tanaka-Ishii, Turkle, Ulmer. (159) Todayピ nihilism is one of transparency, and it is in some sense more radical, more crucial that in its prior and historical forms, because this transparency, this irresolution is indissolubly that of the system, and that of all the theory that still pretends to analyze it.

5 1 1 (+) [-4+]mCQK baudrillard-simulacra_and_simulation (164) 20130915l 0 -1+ progress/2012/02/notes_for_baudrillard-simulacra_and_simulation.html
Leaves opening in seduction of appearances on the television screen, transferred to the computer interface by Turkle, whereas I suggest the free, open source option jumping into the danger by doing humanities work through programming. (164) All of that comes to be annihilated on the television screen.

5 1 1 (+) [-6+]mCQK baudrillard-symbolic_exchange_and_death (185) 20130601 0 -2+ progress/1994/06/notes_for_baudrillard-symbolic_exchange_and_death.html
Cynical commenting on contemporary knowledge practices can be overcome by considering participatory sense of tradition (Janz). (185)
The cryogenic freezing of all knowledge so that it can be resurrected; knowledge passes into immortality as sign value. Against our dream of losing and forgetting everything, we set up an opposing great wall of relations, connections and information, a dense and inextricable artificial memory, and we bury ourselves alive in the fossilized hope of one day being rediscovered.

5 1 1 (+) [-4+]mCQK bauerlein-dumbest_generation (214) 20140612c 0 -7+ progress/2014/05/notes_for_bauerlein-dumbest_generation.html
Expressive satisfaction of civic good actions alluded to by complex narratives taught to read through immersion in tradition for humans and machines; suggests correlation between quantity of short term associable long term cultural memory and moral satisfaction, as if insensible to dumbest generation lacking civic knowledge. (214) Again we return to knowledge knowledge of current events and past events, civic ideals and historical models. It supplies a motivation that ordinary ambitions donフ. Voting in every election, reading the op-ed pages, sending letters to politicians, joining a local association . . . they donフ advance a career, boost a paycheck, kindle the dating scene, or build muscle and tan skin. They provide a civic good, but the private goods they deliver arenフ measured in money or prospects or popularity.

5 1 1 (+) [-4+]mCQK berry-philosophy_of_software (16) 20131025e 0 -1+ progress/2012/06/notes_for_berry-philosophy_of_software.html
Is double mediation a special case of Baudrillard simulacrum, or more, deserving fresh analysis? (16) This demonstrates the
double mediation which makes the user increasingly reliant on the screen image that the computer produces, but also renders them powerless to prevent the introduction of errors and mistakes (unless they have access to the computer code).

5 1 1 (+) [-4+]mCQK berry-philosophy_of_software (51) 20131025p 0 0+ progress/2012/06/notes_for_berry-philosophy_of_software.html
Is this grammar of code method phenomenological, what kind of ontological division is this, any concern that not focusing on concrete historical examples defers serious engagement by philosophers of computing in working code? (51)

5 1 1 (+) [-4+]mCQK berry-philosophy_of_software (117-118) 20130911s 0 -1+ progress/2012/06/notes_for_berry-philosophy_of_software.html
Would a debugger example, which merges the close and distant readings, have been too tedious for this chapter on running code; is the book form itself holding back much richer approaches? (117-118) In this chapter, I have looked at some examples of how to analyze running code, namely through either a form of close (code in action) or distant reading (software in action).

5 1 1 (+) [-4+]mCQK bogost-unit_operations (30) 20131026c 0 -2+ progress/2012/01/notes_for_bogost-unit_operations.html
Invites investigation of software for creators and critics in digital humanities; does this go far enough in describing what can be done by writing computer programs to do intellectual work on our behalf, such as the symposia project I am proposing for cascading into popular digital culture? (30) The promise of universal computation is precisely what the logic of unit operations must take care to exceed. If we have indeed begun to represent and understand the world via discrete, encapsulated logics that both include and exclude a variety of conditions, then we must understand how these unit operations work, where they attach to one another and to our understanding of the world, and how we should approach them as users, creators, and critics.

5 1 1 (+) [-4+]mCQK boltanski_chiapello-new_spirit_of_capitalism (487) 20140226b 0 -3+ progress/2014/01/notes_for_boltanski_chiapello-new_spirit_of_capitalism.html
Obviousness of these states could be world creating components of virtual realities putatively embedded in old versions of popular commercial entertainment simulation software. (487) 3. If it is to survive, capitalism needs
simultaneously to stimulate and to curb insatiability.
(488) It is the site of a
permanent tension between the stimulation of desire for accumulation and its limitation by norms corresponding to the forms that desire takes when it is embedded in other orders of status.

5 1 1 (+) [-4+]mCQK bolter-writing_space (182-183) 20131117 0 -2+ progress/2008/09/notes_for_bolter-writing_space.html
Turkle also connects philosophizing with computers as applied deconstruction and postmodern theory. (182-183)
Deconstruction itself was playful, but its playful attitude required a fundamental seriousness in its object. The hypertext authors since 1980s have in general created playful, allusive hypertexts that do not take themselves too seriously, as a printed text seems inevitably to do.

5 1 1 (+) [-4+]mCQK bork-journal 20021209 20021209 0 -5+ journal_2002.html
Itピ a piss-poor future (the one in which DRM technology must be applied before the functionality reappears in a marketable (legal) form) you can avoid by building your own computer. In this activity technology interacts with philosophy. Philosophy takes off from "psychoanalysis" (the original technology par excellence) to something not primarily involving psyche. That is the significance of our excursion into electronics and computer technology, in addition to the obvious reason of building our own computers. Originally had up to activity blue text color against default.

5 1 1 (+) [-4+]mCQK bork-journal 20050113 TAPOC_20050113 6 -12+ journal_2005.html
What is computing? Floridi proceeds blindly because he is still focused on the ancient methods in which natural rather than artificial automata are the recipients of his arguments, his interlocutors. Change for the machines, Heidegger threatened was the meaning of Nietzsche.

Von Neumann remarks that artificial automata are more likely to be understood by natural automata than natural automata, not even considering whether artificial automata would philosophize about themselves. A face value this means it is easier to understand electronic computing machinery than the human brain. A broader interpretation relates von Neumann to ancient Greek thinking, for the understanding of natural automata is at the heart of Socratic philosophy, stretching forward through intellectual history to Freud and contemporary cognitive science. Ironically, the ultimate result of Socrates know thyself is the computational turn! Floridi dismissed the question whether there can be a black box inside a white box, simply saying it would be a gray box. Nobody complained. I believe the reason nobody complained was not that people were too busy sharing digital music. That activity is merely a symptom of a deeper misunderstanding. Philosophers fail to realize that understanding computing devolves most essentially upon themselves.

5 1 1 (+) [-4+]mCQK bork-journal 20070218 20070218 0 -4+ journal_2007.html
A situation for the FOS option to be raised: "scholarship requires a cybersage. . . The question of technology had become the question about how to go about studying Heidegger [with computers]" (Heim, 1997).

5 1 1 (+) [-4+]mCQK bork-journal 20081204 20081204 0 -1+ journal_2008.html
Can toiling with a deprecated program design be like Tom Phillips working on A Humument?

5 1 1 (+) [-4+]mCQK bork-journal 20081215 20081215 0 -11+ journal_2008.html
Due to the truth concealing, example destructive concretizations of object oriented programming, I am giving examples in standard procedural formats. Future versions can employ objects, but we want to see these old examples because they convey essential aspects of procedural programming that must underly (underlie?) good object oriented code to encapsulate them.

It seems to be as simple as the destruction of the mirror, our revulsion to cruelty and destruction.

I need to do a systematic analysis of my neighborhood to determine its actual financial condition. It can be as simple as last sales transaction date and amount stored in a table for various calculations to display in a web browser.

Was Walt Manerピ philosophy of computing dropped so easily because philosophers would agree that electronic computer technology as defined by Maner creates unique ethical questions, but they all fall within the categories of ethical questions philosophers have been studying for hundreds of generations? If so, Manerピ philosophy of computing is subsumed by computer ethics and applied philosophy. The place to study him is in his teaching about data structures instead of focusing criticism on his published essays that contain little code and are mostly oriented towards philosophical arguments. This is a place the disciplines rooted in human readable literature have not ventured. It is an advantage of FOSS for life.

5 1 1 (+) [-5+]mCQK bork-journal 20090326 20090326 0 -35+ journal_2009.html
Heidegger feared a language machine and could not conceive applications of electronic computers; Derrida hacked at natural language conceiving of applications of writing (instead of ECT).

Hereピ my plan: invent the language machine cyberspace processor second OOM controller. It is more than a virtual reality engine. It may include a circuit made to test the voltage and current of the instructional example of an electronic networking device such as an Ethernet hub AC to DC power adapter, a test apparatus for verifying the theory behind our understanding of how electricity work as voltage, current, and resistance, for which Ohmピ Law expresses a number of truths: V=I/R.

Totally absurd but true: xcircuit not working was due to the Num Lock being activated on the keyboard rather than some technical issue with Ubuntu. But then as I start to draw my simple circuit representation of the test apparatus, it causes a segmentation fault:

jbork@sokrates:/usr/share/xcircuit$ !x
xcircuit &
Warning: locale not supported by C library, locale unchanged
[1] 11795
jbork@sokrates:/usr/share/xcircuit$
[1]+ Segmentation fault xcircuit

The sinking feeling gets in that this will not work. Nonetheless, it is an example of VSP (very stupid phenomena) as we wonder how to encode it using the TEI.

(image of vpf)

Even with an ordinary load - or do I also have to add a busy network? - the voltage measurement is much higher than the rating on the adapter, this time about 10.5 volts DC.

Example: still assuming the device is operating at its rated voltage and current of 7.5 volts DC and 1000 milliamps, does the theoretical impedance expressed as Ohms resistance increase or decrease compared to the previous finding of 12 volts? How many Ohms resistance in this case?

V=I*R

10.5V=(1500 mA)*R

R=V/I

R=(10.5V)/(1000mA)*(1500mA)/(1A)

R= 16

This just means that unloaded the power supply exhibits almost twice its advertised (rated) voltage. Appropriate term for advising humans of the putative capabilities of the device. By knowing that the measured voltage would drop lower still when loaded, we are able to assume that the resistance decreases as the load increases, to the point that the device is operating under ideal conditions. To go further we will have to construct additional apparatus to test the DC current in milliamp terms, from 1500 mA to the minimum current usage of the device, such as when it is unloaded. This is how the ideal maps onto the real and the symbolic. The Ohms symbol (Greek capital Omega) is distorted by the processing of the journal HTML to a capital I with a half circle accent above it and the copyright symbol (R= 16 ).

(image of ohms law example)

Xcircuit finally works! From http://ubuntuforums.org/archive/index.php/t-505564.html, I was very sad when Ubuntu removed XCircuit from the repositories, because I use XCircuit nearly every day. So I went looking for some other way to get it installed on my system. I wanted to publish my results here, so that others who also need XCircuit can continue to use it. Basically, download the source code, compile the xcircuit binary, and run it. The author also describes how to convert the native PostScript output of xcircuit to PNG using imagemagick.

5 1 1 (+) [-4+]mCQK bork-journal 20091111 TAPOC_20091111 0 -32+ journal_2009.html
What does it mean to be digitally literate? Obviously a basic familiarity with commonly used technologies, so that one may navigate the technological lifeworld that has permeated nearly every aspect of the human lifeworld. One aspect of this knowledge is recognition of computer languages and syntactic forms, even when they have been taken out of any putative operational context for use in literary texts targeted towards human readers. Codework is the term associated with the literary and rhetorical practice of mixing human and computer languages (references). In addition to the infiltration of the abbreviated language of email and text messages into mainstream print media, it is now commonplace to encounter programming keywords, symbols, operators, structural layouts entwined with natural (non-technical) language. Types of codework span from completely fictional [creations] that do not execute on any computer system, to valid expressions in bona fide programming languages that are meaningful to both human and machine readers. In addition to the infusion of codework for literary effect, program source code may be cited in scholarly texts like conventional citations. The extent to which the latter appears in humanities scholarship, however, is minimal. The goal of this study is to identify the types and uses of codework in humanities scholarship, as well as suggest ways in which working code - understood both code that works, and the practice of working code - plays a crucial role in facilitating digital literacy.

American Socrates reads Plutarch and casts himself as not unlike and not quite Anthony: who is Cleopatra? Symbolize this question so that the names become insignificant: n1 reads n2 and casts (personal pronoun) as not unlike and not quite n3: who is n4? Does this sufficiently symbolize the names? Notice that humans would have symbolize the verbs (predicates) and turned the names into quantifiable (enumerable?) variables (quantification). One kind of programming is writing the software to afford the autogeneration of the myth from browser interaction with webservers running custom software for which the natural progression from fetch to execute to fetch to execute such that quantification over operators means hyperlinks which for humans are logotropoi, untouchable otherwise. The inhuman consciousness of cyberspace also abides in relatively higher order of magnitude frequency smaller divisions following the Socratic RE method from assumed complexities. It can be intuited by the concept alien temporality in electronic computing machinery integrations through the affordance of epistemological transparency made possible by FOSS. This is an approach to the state of the art of digital literacy studies and language machines and custom software programs that we will study. In other words, I am just suggesting how to become digitally literate by writing programs like journal, pmrek, poller, and various ad hoc, single purpose programs. It is Oエorman who recommends picking up a soldering iron and writing software; I am offering an optimal instructional example in a philosophical argument that uses it as an example. Imagine the sequence of reading Heim then listening to Ween watching the Heidegger game on an old Apple computer. This is an experiment akin to pmrek playable both by humans and inhuman electronic computing machinery. That is, the computers can play the humans as the humans play the computers, whether as the presentation of the phenomenological field of an old Apple playing a game and a pinball machine.

[working code css]
jbork@sokrates:~/src/journal$ ls -l /tmp/PHP_user/*.exe
-rwxr-xr-x 1 jbork jbork 284453 2009-11-09 21:50 /tmp/PHP_user/journal.exe
[working code css]

This is enough to explain why it works. This is code work, the boundary of interpreted shell scripts and into C/C++ compiled languages. If we look at computer programming languages, there are essentially two types, interpreted and compiled. In the former, the human readable pre interpreted code is taken at face value and executed; in the latter, it is first compiled from valid source code, and then executed. Both obey the fetch execute binary consciousness.

Here we are in the personal notes, after adding notes from ENG_6428 embedded in entry in mid December that must have been copied in from another file where it was a legitimate bookmark.

5 1 1 (+) [-4+]mCQK bork-journal 20110328 20110328 0 -19+ journal_2011.html
There is a hint of disdain toward The Second Self in Bolter. Should we throw away Turkleピ early work on programming styles and epistemological pluralism, focusing with her on her current endeavors? Or is it legitimate to continue her project, this time paying more attention to the specific computers and texts whose use may influence style? Questioning toward philosophy of computing by answering this challenge by studying confluences of computers, texts, and styles also assembles a new interpretation of texts and technology that links it to ancient computing in a way hinted at by the ancient Greeks. Perer Merholz published an interesting blog Thoughts on (and pics of) the original Macintosh User Manual and I could not remember where Jones mentioned this manual to me. After searching fruitlessly through all early discussion postings, I later remembered he may have replied to an email. A search for 1984 macintosh user manual history provided a link to this interesting time line (inventors.about.com/library/blcoindex.htm) but it did not mention the manual, just the machine. There is an untold story about the texts bundled with those famous early personal computers that shaped and influenced everything that is today. I can start with the research project for Dan Jones. Reflections of style may be more abundant determinants of the essence of any given computing system than the specific idiosyncrasies of explicit designs. The technological unconscious includes this dull shape moreso than the implicit, concretized collective will of the organizations that technologically generates products. This is not to deny the seminal influence of Gates now infamous 1977 letter to hobbyists, Stallmanピ GNU manifesto, or Torvaldピ Linux kernel. It is rather to balance out the hype we give to these few, explicit ideological declarations, as well as the manifestations of amorphous technological unconscious described by Feenberg (and the people he cites), with the stylistic tendencies that for a large part are reflections of self influence of the structure of the technologies themselves. Manovich draws the distinction between existing cultural conventions and the conventions of software (NMR, p. 18). For example, the opposite styles of iterative, incremental development and epochal coding may derive from long acculturation to interpreted or compiled environments as much as personality traits.

5 1 1 (+) [-6+]mCQK bork-journal 20110402 20110402 0 -1+ journal_2011.html
Continue Sherry Turkleピ investigation of epistemological pluralism via programming style, shifting to programming style in particular, away from children learning to program in the 1980s to adults who where such children.

5 1 1 (+) [-4+]mCQK bork-journal 20120609 TAPOC_20120609 0 -1+ journal_2012.html
New to philosophy but anticipated for digital humanities scholarship is the text as immensely large machine readable object like this virtual machine appliance export from VirtualBox OSE.

5 1 1 (+) [-4+]mCQK bork-journal 20130125 20130125 0 -34+ journal_2013.html
Points for the third exam question aligned with inside structure. A position in popular culture and supported by much contemporary theory suggests that materiality is just code in a sophisticated form, as in the 1999 movie The Matrix. N. Katherine Hayles argues that this is an extreme position, literally pancomputationalism, and while it does have its vocal advocates in Fredkin, Kurzweil, and others, it does not need to be fully endorsed in order to act and believe as if everything was inherently programmed and governed by code. She calls this latter condition the regime of computation, and it falls in line with the prognosis of other critics of the digital age. How then do we creatively proceed, and not collapse into the despair of paranoid androids and other unhappy artificial intelligences? Dissemination of a philosophy of computing or programming has yet to occur; therefore, similarly named texts like David Berryピ Philosophy of Software, Luciano Floridiピ Philosophy and Computing, and Kumiki Tanaka-Ishiiピ Semiotics of Programming constitute a default query space. Berry in particular argues that there is a materiality to code, which forms the basis for a phenomenology of computation, while intentionally casting aside the question of pancomputationalism. After summarizing his position, I will investigate how it stacks up against these other theorists, as well as a poststructuralist approach to code based on Derridaピ Platoピ Pharmacy.

  • The pharmakon itself must be wrested out of culture, in the broad sense of phemonena, myth, and scientific object; critical argumentation why expect code to not also always existed embodied, or not see it as a mirror of human experience more evident in post structuralist approaches like Derrida of the pharmakon, than what may be considered more precisely articulated approaches from philosophy of information and cognitive science approaches, especially Floridi but also Tanaka-Ishii. The fear of pansemiosis, like panpsychism and pancomputationalism, the embarrassment to be associated with it solely for sharing similar social, cultural, and especially literary histories with the most extreme proponents of these likewise extreme views, no doubt drives many away from working code, to writing about code and not actually doing code as an integral component of digital humanities studies. Whereas Derrida is given a pass like the elderly Cephalus of the Republic who was too old to be more more than a literary immigrant, cohorts of the early twenty first century post Internet, n in NTP protocol over TCP/IPv4. Derrida shies away from code altogether, writing instead about and for old school print, so code is only indirectly approached to the extent it is lumped together with other code like phenomena.

  • From overdetermining to related to exceptional, if compared to temporal orders of magnitude of play, of unit operations allowed in those temporal orders of magnitude, are the platform legacy and what Bogost calls the procedural rhetoric and I emphasize their collective distributed dynamic interaction in many temporal orders of magnitude constitutes human machine symbiosis. Berryピ personal experience with code obviously influences phenomenologically based arguments.

  • Hayles backs off from pancomputationalism without rejecting associated ideas about computing. That the universe is not a giant computer, or human experience virtual reality, certainly does not relieve us of the obligation to prepare for an old age that essentially is. Notice that the subtle positions of Kirschenbaum that complicate the notion of the asymmetric commensurability of code and writing, whose possibility Derrida demonstrates while nonetheless biasing writing over code.

  • Why does Berry think code is material? His phenomenological analysis of technical devices and theory of subjectivity both appeal to the unescapable physical dimension of computation as it is embodied in devices and digital media making up the built environment in which humans live. This seems orthogonal to Floridi, and only formative in early Derrida. Moreover, to really work with Berry the curious conclusion invoking Lyotard and Serres needs to be デactored in to the study. This conclusion derives from the ethical implications of his post-human subjectivity that rides on top of a network of computationally-based technical devices (149), which amounts to attention to the human computer symbiosis as it has been connected to the Socratic tradition and insights of critical theory, in addition to the serious logical and mathematical rigor highlighted by Floridi and Tanaka-Ishii. It is expressed in the idea of being a good stream.

  • Other theorists who support Berry: Burks, Goldstein and von Neumann; Chun; Kirschenbaum; Kittler; Montfort and Bogost; Tanaka-Ishii.

  • Other theorists who might disagree with Berry: Chun, on charges of sourcery (overemphasis on software source code).

  • What is Floridiピ approach? Is it post-structuralist or significantly different? He calls it critical constructionist. What is the value in finishing reading about light AI?

  • Why does realization of materiality generate a phenomenological approach?

Tutor texts for critical programming, tutor projects, tutor examples include ensoniment of Platoピ Symposium, pinball platform studies, and tapoc. The second question requests a sustained example of a software project that furthers digital humanities intentions besides one of my own, so I am considering the Nintendo simulator Bogost describes in Alien Phenomenology in the context of philosophical carpentry, itself a legitimate humanities pursuit. However, the fourth question about Deleuze also intrigues; least favorite is the first since it invokes a book I have not read, Reading Machines by Ramsay.

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For example of critical programming Sanglard Chocolate Duke Nukem 3D project, correcting shortcoming of defunct version in which the lack of portability was an issue now Chocolate Duke Nukem 3D compiles on Windows, Intel MacOS X and Linux is one makefile away. (blog <preposition> Sanglard Duke Nukem 3D Code Review; notice also on slashdot mainframe expiring filesystem opening question of how it works now that things 70-99 are temporarily always in the past).

5 1 1 (+) [-4+]mCQK bork-journal 20130413 20130413 0 -10+ journal_2013.html
Simon equivocating management and computing invites humanities study of all these terms in all their language expressions run times, also reminding us that the only real objects are running programs. Toward a philosophy of computing implies culture, popular digital cultural philosophy studies such objects as will be my presentations as representative philosopher of computing, from video games to pinball machines to early personal computers, encompassing a large percentage of all computers and living running network systems virtual realities PHI including virtual machines of emulated machines ever built. Simon also eloquently describes human activity as machines and calculates their equilibrium on account of hypothesis that such economic calculations will eventually be made by wise corporations whether human or machine controlled. But what is important here is the facticity of running programs as the ultimate expression of what it means to compute, to possess programmed intelligence. It is worthwhile to distinguish programmed from machine intelligence to suggest an activity shared by humans and machines. Simon was also prescient in seeing programming explicating better organizational methods such as applied to system configuration run books by inferring that humans would learn better how to sequence and organize activities in the sense of scientific management. In terms of rhetorical effect, few critical works addressing the human situation with respect to technological media more compellingly cast the serious need to study it than the preface to Friedrich Kittlerピ Gramophone, Film Typewriter. Yet the situation must be more readily understandable now for being modulated by decades of psychological research and studies of human computer interaction shaped by the tendency to recast everything in rationalized terms amenable to modeling (Simon; Turkle). I propose that there is value in teasing out a more detailed theory of what happened to the early optimism of forward evolution through mutually augmenting human computer symbiosis to explain why its trajectory has now veered towards diminished human capacity to thoughtfully interact with machines, permitting an equilibrium to exist in which the latter continue to become smarter and we, their creators, dumber. Ideas of computing escape humanities theorists who dismiss programming languages outright following Ong taking technically detailed narratives like Kittler on protected mode to exclaim just the opposite.

5 1 1 (+) [-3+]mCQK bork-journal 20130501 20130501 5 -7+ journal_2013.html
You could temporarily change the background, export as PDF, and share that version. I liked the slides demonstrating human and machine readable code. A recent realization for me is that all source code is a combination (D&G amalgamation?) of machine and human languages. Itピ always C++ and English, etc. Could get interesting writing software with "dead" languages like Greek and Latin, instigating new types of reading and cognition Hayles would like. This forces a second look for the digital humanist and philosopher of computing.

5 1 1 (+) [-5+]mCQK bork-journal 20130601 20130601 2 -6+ journal_2013.html
Apply Janz philosophizing about tradition to computing and programming, in which embodied thinking necessarily interfaces and potentially programs. Janzピ sense of tradition well expressed by protocol, and vice versa (Galloway; Tanaka-Ishii). That the electronic domain, as opposed to print literacy, is truly executable where the latter only ascribes to be, causes a disruption with human philosophical traditions, giving a new meaning to thought thinking itself as machine cognition, not merely the technological nonconscious with which human cognitive embodied processes intermediate, but potentially nonhuman technological conscious. Tradition as related to encoded meanings and values extensible to programming practices and more adequately addresses materiality of code than Floridi and Tanaka-Ishii. Basically, treat memory of development of current 64 bit Mechanosphere as place to do philosophy of computing and programming, requiring participation in their traditions. Nearly twenty years ago, it was reading Baudrillard cynically commenting on contemporary knowledge practices as burying ourselves alive in the fossilized hope of one day being rediscovered (Symbolic Exchange and Death 185).

5 1 1 (+) [-5+]mCQK bork-journal 20130708 20130708 6 -1+ journal_2013.html
Last year it was stated that phenomenology is always useful but a maker perspective is necessary to complete the production of virtual realities substantiating philosophy, a hypothesis that finds support in Janz who argues that emphasizing the creative potential of doing philosophy in place by applying to the philosophical study of computing and programming, noting importance how the stage is set for the Big Other to respond as much as listening to it: autochthonous, creative versus passive consumer, beyond the produser, more along the lines of Engelbartピ enlightened, trained primitive digital immigrant.

5 1 1 (+) [-4+]mCQK bork-journal 20130711 TAPOC_20130711 0 -2+ journal_2013.html
Defining by instructions to produce a machine that produces a particular output becomes the basis of ontology, noted by Chun as an equivocation by Bush and von Neumann concretizing assumptions about the nature of computing and intelligence. Knowledge management reflects this unconscious philosophy by focusing on systems making data ready at hand rather than organizing structures of data.

5 1 1 (+) [-6+]mCQK bork-journal 20130720 20130720 2 -2+ journal_2013.html
Chun senses the nuances of execution that may be intuited by an adept programmer reading source code that is the machine cognition, for instance this bug in adding one to the encoded counter to the right of the decimal place. Compare the requirements of understanding this language to Weizenbaum the house blew it.

5 1 1 (+) [-6+]mCQK bork-journal 20130825 TAPOC_20130825 0 -2+ journal_2013.html
I believe Manovich gets on the right track by correcting the ideology of direct manipulation, in which the medium disappears, with a position leveraging material specific affordances of multiple media constituting a GUI as theorized by Kay. Connecting to Brunerピ enactive (kinesthetic), iconic (visual and audible), and symbolic (programming) mentalities seems attachable to Turkleピ robotic moment and reified natural faith that the neoliberal market will reflect optimal new interfaces, protocols, and techniques by evolutionary logic at the level of social practices as entry points for critical programming.

5 1 1 (+) [-6+]mCQK bork-journal 20131220 20131220 0 -2+ journal_2013.html
We laugh but it is presumptuous of Zizek to cast the Big Other as a chicken pecking up bits, for the unit position from ground as speck differs from the machinic chicken walking the yard somehow getting you as the speck to the shed to sit on the pinball machine and play with humans; the bits are prejudice of print literacy technologies as ways of thinking essentially. Given that we now write machines that instantiate real virtualities, it is presumptuous (approaching ridiculous, very stupid phenomena) to situate machine cognition of the Big Other in human speech, writing, or visual media, challenged by ensoniment stretching to machinic habits like musculature of wiring, actuators and sensors.

5 1 1 (+) [-6+]mCQK bork-journal 20140314 20140314 0 -2+ journal_2014.html
Lanier argues that the universal advice to double down on personal technical education in order to try to get close to a Siren Server may succeed for some in the short term but does not address the scaling problem. This criticism must be kept in mind while developing critical programming lest it become a short term tactic.

5 1 1 (+) [-4+]mCQK bork-journal 20141103 20141103 0 -1+ journal_2014.html
Think about how postmodernism is embodied and effectively illustrated in software created entities of simulations of models for precession of simulacra.

5 1 1 (+) [-6+]mCQK bork-journal 20150131 20150131a 0 -7+ journal_2015.html
Space walk universe place space relationship contributes to spirituality sense PHI as if also having been practicing all along before actually being there doing it PHI good story on public radio making me thinking of connection between my thought and that of my dissertation director Janz while contemplating proposal now extended for this June CAP conference in Baltimore. Procedural rhetorics of diachrony is synchonry are instantaneous concurrent diachronies in the sense of running TCP IP networks PHI. The shared place of real virtualities equivocates experiences of games, outer space, interior reflection, and so on into machine ontologies networks PHI. Like I said to Scott the ancient philosopher who compared life to the games where all are player, spectator, or merchant, also pertains to virtual places such as humans using their machines to live where they formerly relied on texts, out of instantaneous concurrent threads to codeless system life. On a piece of paper in garage after trimming tree wrote shared places of the games crosses working code places spectator merchant player actor all share space PHI place and time in it. Then came inside and wrote. Hitherto done with literary texts now also program source code: that is the new place to do philosophy, with spaces comparable to those gathering human bodies before computer networks, cyberspace.

5 1 1 (+) [-6+]mCQK brin-why_johnny_cant_code (np) 20130430 0 -3+ progress/2013/04/notes_for_brin-why_johnny_cant_code.html
Argument that learning line coding, which is concretized deep fabric holding up world of OOP, worth studying, rather than something to put down (Seneca); my layer model recognizes platform knowledge no different than layered mathematical or any other language comprehension knowledge. (np) According to the masters of IT, line coding is not a deep-fabric topic worth studying. Not a layer that lies beneath, holding up the world of object-oriented programming. Rather, it is obsolete!

5 1 1 (+) [-6+]mCQK brown_duguid-social_life_of_information (xxi) 20130912a 0 -1+ progress/2012/03/notes_for_brown_duguid-social_life_of_information.html
Tie RFCs to learning about digital communications. (xxi) While the Internet has undoubtedly transformed many aspects of communication,
RFCs testify to the enduring but often overlooked potential of documents not merely to contain information, but to sort and present it, to organize discussions, and to unite people around ideas and into communities and networks.

5 1 1 (+) [-4+]mCQK brown_duguid-social_life_of_information (27) 20130912c 0 -3+ progress/2012/03/notes_for_brown_duguid-social_life_of_information.html
Compare to dimensions of 6 Ds of network age to analysis by Castells. (27) Finally, firms are not merely taking power from one another. They are accumulating power that once lay elsewhere. The political scientist Saskia Sassen traces the decline of the nation-state not to the sweeping effects of demassification and disaggregation, but to the rise of powerful, concentrated transnational corporations.

5 1 1 (+) [-4+]mCQK burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument (1) 20131026h 0 -3+ progress/1998/01/notes_for_burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument.html
Storage of numbers and orders in the same memory device implies variable ontology impossible in written texts. (1) 1.3 Conceptually we have discussed above two different forms of memory: Storage of numbers and storage of orders. If, however, the orders to the machine are reduced to a numerical code and if the machine can in some fashion distinguish a number from an order, the memory organ can be used to store both numbers and orders.

5 1 1 (+) [-4+]mCQK burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument (1) 20131026i 4 -1+ progress/1998/01/notes_for_burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument.html
Only after thirty two bits (represented as 32, 0x20, 10000) do we think with Internet technologies; thus, these ancient authors of electronic computing thought with different intentions in part because of the address bus widths with which they built their machines. (1) In a special-purpose machine these instructions are an integral part of the device and constitute a part of its design structure.

5 1 1 (+) [-4+]mCQK burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument (1) 20131026j 0 0+ progress/1998/01/notes_for_burks_goldstine_von_neumann-logical_design_of_electronic_computing_instrument.html
It should also be reread by philosophers of computing, both to get a sense of the social, cultural, and personal contexts of its authors and their milieu and to invite new thinking in the state of the art. (1)

5 1 1 (+) [-4+]mCQK burnard_okeefe_unsworth-electronic_textual_editing (114-115) 20131027a 0 -2+ progress/2012/03/notes_for_burnard_okeefe_unsworth-electronic_textual_editing.html
Fraistat and Jones: dynamic collation of Graver and Tetreault hints at single sourcing and RCS features. (114-115) To represent that multiplicity of versions in meaningful ways, Graver and Tetreault replace the standard apparatus criticus with what they call dynamic collation, a script that allows for comparative viewing of textual cruxes in their original contexts (fig. 2).

5 1 1 (+) [-4+]mCQK burnard_okeefe_unsworth-electronic_textual_editing (186) 20130912v 0 -1+ progress/2012/03/notes_for_burnard_okeefe_unsworth-electronic_textual_editing.html
Huitfeldt: Wittgenstein Nachlass a forty man-year project, like a modern videogame or other software application, exceeds the capability of any single individual to produce; see Hayles on collaborative aspects of electronic literature. (186) The Wittgenstein Archives at the University of Bergen spent altogether forty man-years (including text transcription and editing, management, administration, systems development and maintenance, and all other tasks related to the project), to give an average throughput of two pages per person per day, which is high compared with other editorial projects.

5 1 1 (+) [-4+]mCQK campbell_kelley_aspray-computer_history_of_information_machine (150) 20130406 0 -3+ progress/2013/03/notes_for_campbell_kelley_aspray-computer_history_of_information_machine.html
Suggest the contradiction of the personal computer and Internet age is the knowledge gap between problem solving by use and by programming resulting from hysteresis of a generation of users acculturated to closed source, interface level competencies. (150) The maturing of the mainframe has produced one of the great technological contradictions of the twentieth century: As semiconductor components improve in size and speed by a factor of two every year or two, they are used to build fossilized computer designs and run software that is groaning wit age. The worldピ mainframes and the software that runs on them have become like the aging sewers beneath British city streets, laid in the Victorian era. Not a very exciting infrastructure, and largely unseen but they work, and life would be totally different without them.

5 1 1 (+) [-4+]mCQK campbell_kelly-from_airline_reservations_to_sonic_the_hedgehog (165) 20130914a 0 -1+ progress/2012/08/notes_for_campbell_kelly-from_airline_reservations_to_sonic_the_hedgehog.html
Can the glut of software reopen personal programming projects as a mode of comportment to the technological lifeworld? (165) By the mid 1980s, it could be said without hyperbole that few users write their own software anymore --and with a reported 8,000 products from more than 3,000 vendors, there were plenty to choose from.

5 1 1 (+) [-4+]mCQK castells-rise_of_network_society_second_edition (xxi) 20131027 0 -2+ progress/2012/06/notes_for_castells-rise_of_network_society_second_edition.html
Sensing global automaton concept can be further analyzed in terms of internal programmed emerging unconscious, and can be applied to many domains besides global financial market, just one if its rhizomatic phenomenal protuberances. (xxi) Yet, no one could do much about it because the global financial market had escaped the control of any investor, government, or regulatory agency. It had become what in this volume I called a global automaton imposing its logic over the economy and society at large, including over its own creators.

5 1 1 (+) [-6+]mCQK castells-rise_of_network_society_second_edition (500) 20120830 0 -5+ progress/2012/06/notes_for_castells-rise_of_network_society_second_edition.html
Why not learn TCP/IP as the basic expression of networks today? (500) Networks constitute the new social morphology of our societies, and the diffusion of networking logic substantially modifies the operation and outcomes in processes of production, experience, power, and culture. . . . the power of flows takes precedence over the flows of power.

5 1 1 (+) [-6+]mCQK chun-on_sourcery (300) 20130913a 7 -1+ progress/2012/08/notes_for_chun-on_sourcery.html
Question for philosophy of computing is to debate conclusion to not aim for understanding of machines, calling for compensatory disciplines as Heim recommends to offset effects on close reading and handwriting practices of word processing, for which I recommend projects of manageable complexity such as repairing early electronic pinball machines. (300) To break free of this sourcery, we need to interrogate, rather than venerate or even accept, the grounding logic of software.

5 1 1 (+) [-4+]mCQK chun-on_sourcery (315-316) 20130913m 0 -10+ progress/2012/08/notes_for_chun-on_sourcery.html
Epistemological transparency is a fetish reaction tied to ideological belief in programmability; seems like a program of studies in ECT would help dispel the delusions of meaningful coincidences. (315-316) This erasure of execution through source code as source creates an intentional authorial subject: the computer, the program, or the user, and this source is treated as the source of meaning. . . . That is, because an interface is programmed, most users treat coincidence as meaningful. To the user, as with the paranoid schizophrenic, there is always meaning: whether or not the user knows the meaning, she or he knows that it regards her of him. . . . To know the code is to have a form of X-ray vision that makes the inside and outside coincide, and the act of revealing sources or connections becomes a critical act in and of itself.

5 1 1 (+) [-6+]mCQK clark_chalmers-extended_mind (7) 20130913 0 -1+ progress/2010/04/notes_for_clark_chalmers-extended_mind.html
When the environment includes ECM to which we attribute cognition, and therefore embodiment, let us think about the embodiment as it relates to its equivalent of human mind based on active externalism rather than brainbound model. (7) We advocate a very different sort of externalism: an active externalism, based on the active role of the environment in driving cognitive processes.

5 1 1 (+) [-4+]mCQK clark_chalmers-extended_mind (10) 20130913b 0 -2+ progress/2010/04/notes_for_clark_chalmers-extended_mind.html
Relate active externalism to systems programming use of C/C++ and other languages studied as they related to human use and assimilation into behavior, as Hayles discusses in EL along with synaptogenesis, and the adjustment to evolutionary theory as the codetermination genetic and embodied individual experience. (10) In effect, explanatory methods that might one have been thought appropriate only for the analysis of ナnner processes are now being adapted for the study of the outer, and there is promise that our understanding of cognition will become richer for it.
(11) The real moral of the portability intuition is that for coupled systems to be relevant to the core of cognition,
reliable coupling is required.

5 1 1 (+) [-4+]mCQK deleuze_guattari-thousand_plateaus (3) 20130915 0 -1+ progress/2013/04/notes_for_deleuze_guattari-thousand_plateaus.html
Where other chapters begin with a photograph, bizarre musical scribbled mess putatively titled XIV piano piece for David Tudor by SYLVANO BUSSOTI. (3) Here we have made us of everything that came within range, what was closest as well as farthest away.

5 1 1 (+) [-4+]mCQK deleuze_guattari-thousand_plateaus (71) 20130423 0 -1+ progress/2013/04/notes_for_deleuze_guattari-thousand_plateaus.html
Recognize mechanosphere becomes cyberspace, network, putatively positive about studying it by evidence of having written the book itself, all the while recognizing theory must transcend the strata formed by popular philosophies and theorists, turning to Applen and McDaniel, Landow, even Maner: what is here fantasized by a single abstract Ecumenon machine can also be the machine other of human computer symbiosis peopled by post postmodern network dividuals whose materiality as working code, running processes is the real of machine worlds (Brooks, Campbell-Kelly and Aspray, Rosenberg). (71) What we call the
mechanosphere is the set of all abstract machines and machinic assemblages outside the strata, on the strata, or between strata.

5 1 1 (+) [-4+]mCQK deleuze_guattari-thousand_plateaus (177-178) 20130915s 0 -15+ progress/2013/04/notes_for_deleuze_guattari-thousand_plateaus.html
Compare to Foucault deviant logic, racism to operating systems, essentialist philosophies. (177-178) At every moment, the machine rejects faces that do not conform, or seem suspicious. But only at a given level of choice. For it is necessary to produce successive divergence-types of deviance for everything between what is accepted on first choice and what is only tolerated on second, third choice, etc. . . . the computation of normalities. . . . European racism as the white manピ claim has never operated by exclusion, or by the designation of someone as Other: it is instead in primitive societies that the stranger is grasped as an other. . . . The dividing line is not between inside and outside but rather is internal to simultaneous signifying chains and successive subjective choices.

5 1 1 (+) [-6+]mCQK deleuze_guattari-thousand_plateaus (343) 20130916w 0 -1+ progress/2013/04/notes_for_deleuze_guattari-thousand_plateaus.html
Philosophy as thought synthesizer; loop in formant synthesis and other forms of real virtuality production. (343) Philosophy is no longer synthetic judgment; it is like a thought synthesizer functioning to make thought travel, make it mobile, make it a force of the Cosmos (in the same way as one makes sound travel).

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (5-6) 20130606 0 -11+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Programming creates runtime phenomena that are more than products, such as languages and other machines that autonomously build other things, the way philosophy creates concepts, valorizing those who eat their dogfood; fitting that Nietzsche is invoked, suggesting Bogost, also invoked by Kittler and others for being aware of how such activity in turn affects the humans performing it. (5-6) The philosopher is the conceptピ friend; he is potentiality of the concept. That is, philosophy is not a simple art of forming, inventing, or fabricating concepts, because concepts are not necessarily forms, discoveries, or products. More rigorously, philosophy is the discipline that involves
creating concepts. . . . Nietzsche laid down the task of philosophy when he wrote, [Philosophers] must no longer accept concepts as a gift, nor merely purify and polish them, but first make and create them. . . . What would be the value of a philosopher of whom one could say, He has created no concepts; he has not creating his own concepts?

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (33-34) 20131028 0 -3+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
From second example of Plato Parmenides confirming a physical world effect results from the programming seems dismissed as legitimate humanities scholarship by Deleuze and Guattari when they dismiss need for empirical verifications of philosophical concepts; philosophical concepts set up events that are not confirmatory but totalizing in their interpretation, yet how does this statement cohere with awkwardness of illustrating postmodern concepts? (33-34) Science needs only propositions or functions, whereas
philosophy, for its part, does not need to invoke a lived that would give only a ghostly and extrinsic life to secondary, bloodless concepts. The philosophical concept does not refer to the lived, by way of compensation, but consists, through its own creation, in setting up an event that surveys the whole of the lived no less than every state of affairs. Every concept shapes and reshapes the event in its own way.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (35-36) 20130611 0 -13+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Beautifully stated description of resonant thrown assembly of philosophical concepts One-All Omnitudo plane of consistency planomenon that again sounds like the dynamic computing operating environment of a running system; programming and system engineering creates a milieu that satisfies the infinite speed criterion like human thought of Epicurus, Spinoza, and other philosophers. (35-36) Philosophical concepts are fragmentary wholes that are not aligned with one another so that they fit together, because their edges do not match up. They are not pieces of a jigsaw but rather the outcome of throws of the dice. They resonate nonetheless, and the philosophy that creates them always introduces a powerful Whole that, while remaining open, is not fragmented: an unlimited One-All, an Omnitudo that includes all the concepts on one and the same plane. It is a table, a plateau, or a slice; it is a plane of consistency or, more accurately, the plane of immanence of concepts, the planomenon. . . . Philosophy is a constructivism, and constructivism has two qualitatively different complementary aspects: the creation of concepts and the layout out of a plane. . . . From Epicurus to Spinoza (the incredible book 5) and from Spinoza to Michaux the problem of thought is infinite speed. But this speed requires a milieu that moves infinitely in itself the plane, the void, the horizon.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (39-40) 20130613 0 -9+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Diagrammatic and intensive features both influenced by text derived from: is this a bias even in electracy? (39-40) But in reality, elements of the plane are
diagrammatic features, whereas concepts are intensive features. . . . The grandiose Leibnizian or Bergsonian perspective that every philosophy depends upon an intuition that its concepts constantly develop through slight differences of intensity is justified if intuition is thought of as the envelopment of infinite movements of thought that constantly pass through a plane of immanence. . . . Intensive features are never the consequence of diagrammatic features, and intensive ordinates are not deduced from movements or directions.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (41-42) 20130915f 0 -13+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Returning with bloodshot eyes suggests Bogost carpentry as groping experimentation like dreams inspiring Descartes, back to Alcibiades drunken speech in Symposium, draft Socrates explored according to Heidegger: thinking things descending to becoming animal, particle true of artificial intelligence, too. (41-42) Precisely because the plane of immanence is prephilosophical and does not immediately take effect with concepts, it implies a sort of groping experimentation and its layout resorts to measures that are not very respectable, rational, or reasonable. These measures belong to the order of dreams, of pathological processes, esoteric experiences, drunkenness, and excess.
We head for the horizon, on the plane of immanence, and we return with bloodshot eyes, yet they are the eyes of the mind. . . . This is because one does not think without becoming something else, something that does not think an animal, a molecule, a particle and that comes back to thought and revives it.
(42) The problem of philosophy is to acquire a consistency without losing the infinite into which thought plunges (in this respect chaos has as much a mental as physical existence).
To give consistency without losing anything of the infinite is very different from the problem of science. . . . By making a section of chaos, the plane of immanence requires a creation of concepts.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (43) 20130915g 0 -5+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
What do we do today with electracy, where previously philosophy was reterritorialized? (43) Jean-Pierre
Vernant adds a second answer: the Greeks were the first to conceive of a strict immanence of Order to a cosmic milieu that sections chaos in the form of a plane. . . . In short, the first philosophers are those who institute a plane of immanence like a sieve stretched over the chaos.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (55-56) 20130915l 0 -15+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Invites consideration of digital media portraits in critique of Tinguely philosophical imagings (Ulmer leans toward aesthetic trace over circuitry and programming); wishes machinic portrait of Kant was world productive, but requires human perception to run like software (Manovich, Chun). (55-56) The history of philosophy is comparable to the art of the portrait. It is not a matter of making lifelike, that is, of repeating what a philosopher said but rather of producing resemblance by separating out both the plane of immanence he instituted and the new concepts he created. These are mental, noetic, and machinic portraits. Although they are usually created with philosophical tools, they can also be produced aesthetically. . . . Perhaps more attention should be given to the plane of immanence laid out as abstract machine and to created concepts as parts of the machine. In this sense we could imagine a machinic portrait of Kant, illusions included (see schema).
(59) Philosophical time is thus a grandiose time of coexistence that does not exclude the before and after but
superimposes them in a stratigraphic order. It is an infinite becoming of philosophy that crosscuts its history without being confused with it. . . . Philosophy is becoming, not history it is the coexistence of planes, not the succession of systems.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (86) 20130617 0 -15+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Stored program concept embodies story cast in human terms of Stranger and Autochthon: thought better related to territory and earth, states and cities, than subject and object. (86) Subject and object give a poor approximation of thought. Thinking is neither a line drawn between subject and object nor a revolving of one around the other. Rather, thinking takes place in the relationship of territory and the earth. . . . Husserl demands a ground for thought as original intuition, which is like the earth inasmuch as it neither moves nor is at rest. . . . Territory and earth are two components with two zones of indiscernibility deterritorialization (from territory to the earth) and reterritorialization (from earth to territory).
(86) The
imperium spatium of the State and the political extensio of the city are not so much forms of a territorial principle as a deterritorialization that takes place on the spot when the State appropriates the territory of local groups or when the city turns its back on its hinterland. In one case, there is reterritorialization on the palace and its supplies; and in the other, on the agora and commercial networks.
(86) The territory has become desert earth, but a celestial Stranger arrives to reestablish the territory or reterritorialize the earth. In the city, by contrast, deterritorialization takes place through immanence: it frees an
Autochthon, that is to say, a power of the earth that follows a maritime component that goes under the sea to reestablish the territory (the Erechtheum, temple of Athena and Poseidon).

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (91 footnote 5) 20130915w 0 -7+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Endnote connects Janz on African philosophy, extend to computing. (91 footnote 5) Today, by freeing themselves from Hegelian or Heideggerian stereotypes, certain authors are taking up the specifically philosophical question on new foundations: on a Jewish philosophy . . . on an Islamic philosophy . . . and on a Japanese philosophy.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (94) 20130916 0 -3+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Seventh example asks why so much about Greece, then, if it is pointless to try to link philosophy to it? (94) It is pointless to seek, like Hegel or Heidegger, an analytic and necessary principle that would link philosophy to Greece.
(95) However close he got to it, Heidegger betrays the movement of deterritorialization because he fixes it once and for all between being and beings, between the Greek territory and the Western earth that the Greeks would have called Being.
(96) Philosophy cannot be reduced to its own history, because it continually wrests itself from this history in order to create new concepts that fall back into history but do not come from it.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (99-100) 20130916c 0 -14+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
FLOSS connection in types of utopias (Harper; Janseik). (99-100) It is therefore closer to what Adorno called negative dialectic and to what the Frankfurt School called utopian. Actually,
utopia is what links philosophy with its own epoch, with European capitalism, but also already with the Greek city. . . . Erewhon, the word used by Samuel Butler, refers not only to no-where but also to now-here. . . . In utopia (as in philosophy) there is always the risk of a restoration, and sometimes a proud affirmation, of transcendence, so that we need to distinguish between authoritarian utopias, or utopias of transcendence, and immanent, revolutionary, libertarian utopias. . . . The word utopia therefore designates that conjunction of philosophy, or of the concept, with the present milieu political philosophy.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (102) 20130916d 0 -6+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
FLOSS again is a place this reterritorialization of philosophy on modern democracy happens (Harper; Tanaki-Ishii); credit Nietzsche for geophilosophy. (102) Can we say that philosophy is reterritorialized on the modern democratic State and human rights? . . . In fact, it is not only the philosopher, as man, who has a nation; it is philosophy that is reterritorialized on the national State and the spirit of the people (usually those of the philosopher, but not always). Thus Nietzsche founded geophilosophy by seeking to determine the national characteristics of French, English, and German philosophy.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (103-104) 20130916e 0 -5+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Present was concepts; now we have software and circuits. (103-104) The present form is expressed thus: we have concepts! . . . In each case philosophy finds a way of reterritorializing itself in the modern world in conformity with the spirit of a people and its conception of right.

5 1 1 (+) [-6+]mCQK deleuze_guattari-what_is_philosophy (110) 20130916i 0 -4+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Reterritorialization of philosophy on future should include cyborgs and machine intelligences. (110) Becoming stranger to onself, to oneピ language and nation, is not this the peculiarity of the philosopher and philosophy, their style, or what is called a philosophical gobbledygook?
In short, philosophy is reterritorialized three times: on the Greeks in the past, on the democratic State in the present, and on the new people and earth in the future. Greeks and democrats are strangely deformed in this mirror of the future.
(111) Without history experimentation would remain indeterminate and unconditioned, but experimentation is not historical.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (165) 20130626 0 -1+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Not dismissing computing and writing for being likened to drugs invites critical programming studies, and even if likened to drugs processed the same way Derrida handles his own computer. (165) The question of whether drugs help the artist to create these beings of sensation, whether they are part of artピ internal means that really lead us to the doors of perception and reveal to us percepts and affects, is given a general answer inasmuch as drug-induced compounds are usually extraordinarily flaky, unable to preserve themselves, and break up as soon as they are made or looked at.

5 1 1 (+) [-4+]mCQK deleuze_guattari-what_is_philosophy (207-208) 20130916l 0 -11+ progress/2013/06/notes_for_deleuze_guattari-what_is_philosophy.html
Is reality, brain as junction not unity, sustenance of three daughters of chaos art, science, philosophy another human PHI (thought, intuition) asymptotically instantiating machine computing? (207-208) Philosophy struggles in turn with the chaos as undifferentiated abyss or ocean of dissemblance. . . . A concept is a set of inseparable variations that is produced or constructed on a plane of immanence insofar as the latter crosscuts the chaotic variability and gives it consistency (reality). A concept is therefore a chaoid state par excellence; it refers back to a chaos rendered consistent, become Thought, mental chaosmos. . . . In short, chaos has three daughters, depending on the plane that cuts through it: these are the
Chaoids art, science, and philosophy as forms of thought or creation.
(208)
The brain is the junction not the unity of the three planes.

5 1 1 (+) [-4+]mCQK derrida-aporias (1) 20130915e 0 0+ progress/2013/05/notes_for_derrida-aporias.html
Trying to download free PDF being asked to login but not necessary, only to be offered a nine dollar day pass, so it is false that this is a free download, but the false offer sufficed to answer my question prompting the query for the correct wording of the title, plural not singular. (1)

5 1 1 (+) [-4+]mCQK derrida-aporias (2) 20130604 0 -10+ progress/2013/05/notes_for_derrida-aporias.html
Make ridiculous link between touching limits of truth and Tetris boundary tests. (2) In sum, he provokes us to think what the pardon can be when it touches upon the limits of truth.
(3) Diderot asks pardon for Seneca, more precisely for the author of
De brevitate vitae. . . . While pretending to accuse Seneca, for whom he apparently demands pardon, Diderot in truth asks pardon for himself, from the very moment that he also accuses himself in the name of Seneca. This is the story of my life that is what must always be heard when someone speaks of someone else, cites or praises him or her.
(3) What about borders with respect to death? About borders of truth and borders of property? We are going to wander about in the neighborhood of this question.

5 1 1 (+) [-6+]mCQK derrida-aporias (5) 20130915a 0 -1+ progress/2013/05/notes_for_derrida-aporias.html
Cicero notices border crossings between language, and gave advice to translators. (5) In his
De finibus, Cicero is, as always, attentive to the crossing of borders between languages, Greek and Latin.

5 1 1 (+) [-4+]mCQK derrida-aporias (6-8) 20130915b 0 -9+ progress/2013/05/notes_for_derrida-aporias.html
Unique mode of inclusion of belonging to a language is shared with artificial machine languages. (6-8) Insofar as it speaks, this sentence
il y va dブn certain pas would also testify to its belonging. . . . belonging to a language is undoubtedly not comparable to any other mode of inclusion: for example, to limit ourselves to a few elements, belonging to a language does not compare, at first sight, with inclusion in the space of citizen ship or nationality; natural, historical, or political borders; geography or geo-politics; soil, blood, or social class. . . . Such totalities therefore no longer authorize simple inclusions of a part in the whole.

5 1 1 (+) [-4+]mCQK derrida-aporias (10) 20130915c 0 -6+ progress/2013/05/notes_for_derrida-aporias.html
Can Babelization happen with machine languages? (10) Babelization does not therefore wait for the multiplicity of languages. The identity of a language can only affirm itself as identity to itself by opening itself to the hospitality of a difference from itself or of a different with itself. . . .
Endekhomai means to take upon oneself, in oneself, at home, with oneself, to receive, welcome, accept, and admit something other than oneself, the other than oneself.

5 1 1 (+) [-4+]mCQK derrida-aporias (11) 20130915d 0 -7+ progress/2013/05/notes_for_derrida-aporias.html
Problem as projection, shield in tension with aporia, the haphazardly chosen title like the archive fever. (11) There is a
problem as soon as the edge-line is threatened. And it is threatened from its first tracing.
(12) I keep the word
problem for another reason: so as to put this word in tension with another Greek word, aporia, which I chose a long time ago as a title for this occasion, without really knowing where I was going. . . . There, in sum, in this place of aporia, there is no longer any problem.

5 1 1 (+) [-4+]mCQK derrida-aporias (33-35) 20131028 0 -11+ progress/2013/05/notes_for_derrida-aporias.html
The absolute arrivant surprises the host, makes possible humanity of man: tempting to read Heidegger on this border. (33-35) No, I am talking about the
absolute arrivant, who is not even a guest. He surprises the host who is not yet a host or an inviting power enough to call into question, to the point of annihilating or rendering indeterminate, all the distinctive signs of a prior identity. . . does not have a name or an identity. It is not an invader or an occupier, nor is it a colonizer, even if it can also become one. . . . Now the border that is ultimately most difficult to delineate, because it is always already crossed, lies in the fact that the absolute arrivant makes possible everything to which I have just said it cannot be reduced, starting with the humanity of man, which some would be inclined to recognize in all that erases, in the A, the characteristic of (cultural, social, or national) belonging and even metephysical determination (ego, person, subject, consciousness, etc.).

5 1 1 (+) [-4+]mCQK derrida-archive_fever (1) 20130915 0 0+ progress/2012/04/notes_for_derrida-archive_fever.html
The typographic aspects of the latest Derrida makes it hard to capture in my C++ HTML notes system, which is best suited for book form media, the old way of doing scholarship; thus it is worth noting the first large lexia begins unheaded in the table of contents: is there any surprise he was using a Macintosh to compose it? (1)

5 1 1 (+) [-4+]mCQK derrida-archive_fever (33) 20130915p 0 -2+ progress/2012/04/notes_for_derrida-archive_fever.html
Could define archive operationally, such as software repository or version/revision control system. (33) Have we ever been assured of the homogeneity, of the consistency, of the univocal relationship of any concept to a term or to such a word as archive ?
(33-34) As much as and more than a thing of the past, before such a thing, the archive should
call into question the coming of the future.

5 1 1 (+) [-4+]mCQK derrida-archive_fever (46) 20130915r 0 -5+ progress/2012/04/notes_for_derrida-archive_fever.html
Compare wish of Yerushalmi for a response from Freud to Hayles, Kuhn, Kittler on Lacan and technical reproduction, and the story of trying to record residual vibrations of Goethe. (46) The fundamental question remains without response. Without response on Freudピ part. Yerushalmi clearly wants this to come from
Freudピ mouth. Freud must also say, in his own name, that he avows and proclaims, in an irreducible performative, that psychoanalysis should honor itself for being a Jewish science.
(47) Nothing seems to me more serious than what is in play in this conclusion, in the very secret of its opening, in the fiction of its suspense.

5 1 1 (+) [-4+]mCQK derrida-archive_fever (58) 20130915s 0 -11+ progress/2012/04/notes_for_derrida-archive_fever.html
Critical information hidden in revision history; discursivity and priority of the reading subject still reigns in this conception of deferred obedience. (58) [quoting Yerushalmi] Only now, in retrospect, did Freud realize the full impact of the study of the Bible on his life, and only now did he fully acknowledge it.
(58-59) In this concept of deferred obedience, one can be tempted to recognize one of the keys or, if you prefer, one of the seals of this
arkheion. I mean of this book by Yerushalmi, at least as an archival book on the archive. . . . This implementation takes the concept without taking it, uses it without using it: it mentions rather than uses it, as a speech acts theorist would say; it makes a concept (Begriff) out of it which in turn grasps without grasping, comprehends without taking. . . . I cannot imagine a better introduction to the question of the archive, today, then the very stakes of this vertiginous difference.

5 1 1 (+) [-4+]mCQK derrida-archive_fever (62) 20130915t 0 -9+ progress/2012/04/notes_for_derrida-archive_fever.html
Is this what has become of Socrates divine sign, mass consumed as slips and errors for Freud, where spectral response forms Barthes myth concept (see diagram), and closest link to Derrida is to remediate the babbling phantom of subvocalization with text to speech synthesis? (62) Now in spite of these necessities, these obvious facts and these substantiated certitudes, in spite of all the reassuring assurances which such a knowing or such a believing-to-know
despense to us, through them, the phantom continues to speak. Perhaps he does not respond, but he speaks. A phantom speaks. . . . Supposing, concesso non dato, that a living being ever responds in an absolutely living and infinitely well-adjusted manner, without the least automatism, without ever having an archival technique overflow the singularity of an event, we know in any case that a spectral response (thus informed by a techne and inscribed in an archive) is always possible.
(63) This fatal injustice is due to the necessity of
showing, apriori, the person occupying the position of Freud here to be right. This is the strange violence I would like to speak of (also out of concern for justice, because I shall no doubt be unjust out of concern for justice) while making myself in turn guilty of it a priori.

5 1 1 (+) [-4+]mCQK derrida-archive_fever (79) 20130915z 0 -1+ progress/2012/04/notes_for_derrida-archive_fever.html
Important to remember this text is dedicated to his personal computer felt when he saved a file; I am offering other possibilities for intuiting machine embodiment than this example by Derrida of saving a text, for whose production we supposed he expended personal life time and sensed its expenditure as part of a double inscription per Ulmer AG. (79) If repetition is thus inscribed at the heart of the future to come, one must also import there,
in the same stroke, the death drive, the violence of forgetting, superrepression (suppression and repression), the anarchive, in short, the possibility of putting to death the very thing, whatever its name, which carries the law in its tradition: the archon of the archive, the table, what carries the table and who carries the table, the subjectile, the substrate, and the subject of the law.

5 1 1 (+) [-4+]mCQK derrida-dissemination (3) 20130627 0 0+ progress/2012/02/notes_for_derrida-dissemination.html
Full page visual textual image resembling hierarchical, layered traversal common to software structures and networks that could be illuminated via centered HTML heading tags except 7 are needed. (3)

5 1 1 (+) [-4+]mCQK derrida-dissemination (68) 20131028 1 -11+ progress/2012/02/notes_for_derrida-dissemination.html
Logographer ghost writing a type of programming in which another person is caused to speak words whose effect is the desired outcome of the program: is Plato speaking of the seductions of programming? (68) At the precisely calculated center of the dialogue the reader can count the lines the question of logography is raised (257c). . . . The logographer, in the strict sense, is a ghost writer who composes speeches for use by litigants, speeches which he himself does not pronounce, which he does not attend, so to speak, in person, and which produce their effects in his absence.
(69) The
khairein takes place in the name of truth: that is, in the name of knowledge of truth, and, more precisely, of truth in the knowledge of itself.
(70) This brief evocation of Pharmacia at the beginning of the
Phaedrus is it an accident? . . . Pharmacia (Pharmakeia) is also a common noun signifying the administration of the pharmakon, the drug: the medicine and/or poision.

5 1 1 (+) [-6+]mCQK derrida-of_grammatology (316) 20131028e 0 -9+ progress/2009/01/notes_for_derrida-of_grammatology.html
Revisit dreams given as philosophy to dreaming in code. (316) The opposition of dream to wakefulness, is not that a representation of metaphysics as well? And what should dream or writing be if, as we know now, one may dream while writing? . . . Rousseau adds a note [in
Emile]: . . . the dreams of a bad night are given to us as philosophy.

5 1 1 (+) [-4+]mCQK de_lauretis-technologies_of_gender (6) 20130914e 0 -6+ progress/2012/03/notes_for_de_lauretis-technologies_of_gender.html
Does it make sense to apply this criticism ungendered subject in Lacan, Marx and Althusser to study of machines and programs? (6) Although the Althusserian subject of ideology derives more from Lacanピ subject (which is an effect of signification, founded on misrecognition) than from the unified class subject of Marxist humanism, it too is ungendered, as neither of these systems considers the possibility let alone the process of constitution of a female subject. . . . In other words, Althusserピ theory of ideology is itself caught and blind to its own complicity in the ideology of gender.
(6-7) The novelty of Althusserピ theses was in his perception that ideology operates not only semi-autonomously from the economic level but also, fundamentally, by means of its engagement of subjectivity.

5 1 1 (+) [-4+]mCQK de_lauretis-technologies_of_gender (15) 20130914g 0 -3+ progress/2012/03/notes_for_de_lauretis-technologies_of_gender.html
Can paradox marring radical but male-centered theories denying gender be applied to machine and program studies, beyond programming as cultural activities, does it make sense or slide into silliness, would Hollway reconceptualization of power as motivating investments in discursive positions help? (15) Hence the paradox that mars Foucaultピ theory, as it does other contemporary, radical but male-centered, theories: in order to combat the social technology that produces sexuality and sexual oppression, these theories (and their respective politics) will deny gender. But to deny gender, first of all, is to deny the social relations of gender that constitute and validate the sexual oppression of women; and second, to deny gender is to remain in ideology, an ideology which (not coincidentally if, of course, not intentionally) is manifestly self-serving to the male-gendered subject.
(16) She [Wendy Hollway] then reformulates, and redistributes, Foucaultピ notion of power by suggesting that power is what motivates (and not necessarily in a conscious or rational manner) individuals investments in discursive positions.

5 1 1 (+) [-4+]mCQK de_lauretis-technologies_of_gender (25) 20130914k 0 -2+ progress/2012/03/notes_for_de_lauretis-technologies_of_gender.html
View from elsewhere, blind spots, space-off: can deconstruction of prior (capitalist) software and computing practices through open standards and free, open source software represent actual reconstruction of subjectivity through machine technology, after the hegemonic interests are teased out? (25) For that elsewhere is not some mythic distant past or some utopian future history; it is the elsewhere of discourse here and now, the
blind spots, or the space-off, of its representations. I think of it as spaces in the margins of hegemonic discourses, social spaces carved in the intersticies of institutions and in the chinks and cracks of the power-knowledge apparati.

5 1 1 (+) [-6+]mCQK edwards-closed_world (308) 20130901l 0 -2+ progress/2013/08/notes_for_edwards-closed_world.html
Immanent human forces sustaining closure: rationality, political authority, technology. (308) The architecture and ambiance of the closed world mirror the psychological and political constraints against which characters struggle. The forces that sustain closure are
immanent, human in origin: rationality, political authority, and technology.

5 1 1 (+) [-6+]mCQK edwards-closed_world (350) 20130901p 0 -5+ progress/2013/08/notes_for_edwards-closed_world.html
Are there any green-world discourses to inhabit, or has techno-digestion consumed and reconstituted everything as closed world? (350) The transcendent organic holism of pure green-world discourse has become very nearly impossible to inhabit. Only its vestiges survive. We might name animistic religions, feminist witchcraft, certain Green political parties, and the deep ecology movement as some of these vestigial locations. . .

5 1 1 (+) [-4+]mCQK feenberg-democratic_rationalization (662) 20131029a 0 -2+ progress/2012/03/notes_for_feenberg-democratic_rationalization.html
Holds out hope of recovering traditional technical values and organizational forms: try with Heideggerian study of electronic devices. (662) Given a different social context and a different path of technical development, it might be possible to recover these traditional technical values and organizational forms in new ways in a future evolution of modern technological society.
(662) Indeed, there is no reason why modern technology cannot also gather its multiple contexts, albeit with less romantic pathos than jugs and chalices.

5 1 1 (+) [-4+]mCQK feenberg-democratic_rationalization (663) 20120315t 0 -2+ progress/2012/03/notes_for_feenberg-democratic_rationalization.html
Democratizing technology a problem of initiative and participation more than legal rights, setting stage for critical programming studies to go beyond being a good stream by augmenting produser so working code becomes common interface to machine textualities, rather than expending all spiritual energy in interface enjoyment of communication. (663) What does it mean to democratize technology? The problem is not primarily one of legal rights but of
initiative and participation.

5 1 1 (+) [-4+]mCQK feenberg-questioning_technology (85) 20130917b 0 -12+ progress/2009/11/notes_for_feenberg-questioning_technology.html
Parallel development of critical constructivism emphasizing technological hegemony, technical regimes and codes, Kuhnian perspectives on change, culminating in reflexive design to development of critical programming. (85) According to Latour, technical devices embody norms that serve to enforce obligations. He presents the door closer as a simple example.
(85) He adapts the linguistic distinction between denotation and connotation to describe the difference between the functions of technical objects and their many other associations. . . . The engineer may think these connotations are extrinsic to the device he or she is working on, but they too belong to its social reality.
(85) Baudrillardピ approach opens technology to quasi-literary analysis. . . . However, his model still remains caught in the functionalist paradigm insofar as it takes the distinction between denotation and connotation for granted.

5 1 1 (+) [-4+]mCQK feenberg-questioning_technology (140) 20120925p 0 -5+ progress/2009/11/notes_for_feenberg-questioning_technology.html
Exemplar of participant interests is the global, open source development community/network like Sourceforge, where users and developers interact in steering the evolution of products, with feature requests, bugs reports, support forums, shared documentation; even commercial, proprietary software companies invite their users to participate in beta-testing, discussion forums, and voice of the customer activities. (140) Insofar as they are enrolled together, they have what I call participant interests in the design and configuration of the activities in which the networks engage them.
(141) World-defining technical struggles emerge around these considerations. They are the technical equivalent of major legislative acts. As they become more commonplace, the democratic significance of technical politics will surely become clearer.
(141) There is no more compelling example of this phenomenon than the movement of disabled people for barrier-free design (Sclove, 1995: 194-195).

5 1 1 (+) [-4+]mCQK feenberg-questioning_technology (143) 20120925q 0 -10+ progress/2009/11/notes_for_feenberg-questioning_technology.html
In addition to professional ethical standards and other forms of structuring technical areas with normative components that have little to do with efficiency per se, FOS licenses like the GPL play a powerful role as technical codes in actualizing this transformation in a permanent manner. (143) the most important means of assuring more democratic technical representation remains transformation of the technical codes and the educational process through which they are inculcated.
(143) Taking administration into account, as Habermas does more or less on the terms of systems theory, adds a welcome element of realism. If the word technology is substituted for administration in many contexts of his argument, the resulting paraphrase makes good sense and supports the position taken here.
(144) Habermasピ solution is participatory administration, administration open to influence from public inputs of one sort or another.
(145) We have other less ambitious models than strong democracy of alternatives to technocratic control, such as the
collegial organization of certain professionals. These collegial forms of organization of teachers and physicians have distant roots in the old craft guilds. . . . Refined and generalized, collegiality might be part of a strategy for reducing the operational autonomy of management and creating systematic openings for democratic rationalizations.

5 1 1 (+) [-6+]mCQK feenberg-questioning_technology (190) 20131029p 0 -7+ progress/2009/11/notes_for_feenberg-questioning_technology.html
Borgmann ignores role of social context in appropriation of technologies; struggle within realm of possibilities. (190) Hyperintelligent communication offers unprecedented opportunities for people to interact across space and time, but, paradoxically, it also distances those it links. No longer are the individuals commanding presences for each other; they have become disposable experiences that can be turned on and off like water from a faucet.
(190-191) Borgmannピ conclusions are too hastily drawn and simply ignore the role of social contextualizations in the appropriation of technology. . . . the real struggle is not between the computer and low tech alternatives, but within the realm of possibilities opened by the computer itself.

5 1 1 (+) [-4+]mCQK feenberg-questioning_technology (218) 20120925y 0 -3+ progress/2009/11/notes_for_feenberg-questioning_technology.html
Justification for Feenberg based on the affordances of complexity versus a single interpretation invites the study of technological concretizations, and for him democratic rationalization; my choice working code seeks to study the technological unconscious not from the relaxed, spectral perspective of the Freudian analyst, but rather from hacker (bricoleur) methodologies in the midst of the activity as a key participant, which requires nontrivial familiarity with the default technologies in use, which current are FOSS and TCP/IPv4 networking. (218) But unlike a simple development criterion such as growth in productivity, concretization involves the
reflexive accommodation of technologies to their social and natural environment. It describes a complex trajectory of progress, richer than simple growth. It is this higher order of complexity which makes it significant for the issues under discussion here in a way mere growth is not.

5 1 1 (+) [-4+]mCQK feenberg-questioning_technology (218) 20120925z 0 -5+ progress/2009/11/notes_for_feenberg-questioning_technology.html
Concretization is especially apparent in shifts in the methods, functions, and other designs through iterating systems of versions of software system components. (218) Thus in uniting many functions in a single structure, concretizing innovations offer much more than technical improvements; they gather social groups around artifacts or systems of artifacts. . . . Concretization thus refers not merely to improvements in efficiency, but also to the positioning of technologies at the point of intersection of multiple standpoints and aspirations.

5 1 1 (+) [-4+]mCQK floridi-philosophy_and_computing (xiii) 20130921t 0 -6+ progress/2012/12/notes_for_floridi-philosophy_and_computing.html
Forced to rewrite Italian original in part due to virus damaging his information: play against Derrida archiving on his little Macintosh. (xiii) I embarked upon this ambitious project only because I thought I could simply build on a guide to ICT for philosophers I had written in Italian (Floridi 1996). . . . The referees, however, suggested further expansions, and a virus destroyed part of the initial files. By rewriting, updating, reshaping, adapting and expanding the original text, I ended up writing what is in fact a new book.

5 1 1 (+) [-4+]mCQK floridi-philosophy_and_computing (61) 20130919l 0 -3+ progress/2012/12/notes_for_floridi-philosophy_and_computing.html
Compare diffusion stage of Internet to Phaedrus as if philosophers being caught unaware of the emergence of writing. (61) Despite Clarke, McLuhan, Orwell or films like
War Games, it seems that its appearance found most of us, and especially the intellectual community, thoroughly unprepared. In 1994, the first eight months of the New York Times On-Disc contained 240 occurrences of the word Internet, while there was none in the Philosopherピ Index on CD-ROM. We do not know what to think of this new phenomenon, or how to deal with it.

5 1 1 (+) [-4+]mCQK floridi-philosophy_and_computing (63) 20130919n 0 -7+ progress/2012/12/notes_for_floridi-philosophy_and_computing.html
A famous equation in my history (Ulmer chora) which makes cyberspace different from other media forms; interactive dissemination rather than broadcasting, or point to point telephonic communication, and so on; fitting that AI thrives in Internet cyberspace, relate to Derrida archive as incomplete model of embodied cognition. (63) The totality of all documents, services and resources constitutes a semantic or conceptual space commonly called
cyberspace. Cyberspace inherits from the memory platform a discrete, anisotropic, seamless nature, to which it add two further features: semi-ubiquity . . . Cartesian saturation. Formally speaking, cyberspace can then be defined thus: PHI, where PHI is maximally close to (immediately reachable from) y and E(r)=R is devoid of information. The two features of semi-ubiquity and saturation are what makes possible the interactive dissemination of information as opposed to broadcasting.

5 1 1 (+) [-4+]mCQK floridi-philosophy_and_computing (106-107) 20130921d 14 -7+ progress/2012/12/notes_for_floridi-philosophy_and_computing.html
Attaching machine semiosis with queries, likely for Floridi database queries, prepares for remediation of Platonic critique of writing by acknowledging shared basis of all text then suggesting unthought digital affordances. (106-107)
(107) The analogical document without the digital is inflexible and risks becoming a monotonous parrot,
Plato docet. But the digital, freed from the iron cage of the analogical, is spineless and can often deafen the understanding with its overwhelming noise, as shown by the Internet. . . . However, training ourselves in the proper use of digital resources is only half the solution. There is also an increasing need to produce conceptual tools that combine the solitidty of the analogical with the openness of the digital, mental-energy saving resources which may turn out friendly towards our intellectual habitat, green intellectual tools, as it were.

5 1 1 (+) [-4+]mCQK foucault-discipline_and_punish (295) 20130921n 0 -4+ progress/2012/06/notes_for_foucault-discipline_and_punish.html
Continuing the analogy, apply this apprenticeship in discipline to learning programming. (295) The essential element of its program was to subject the future cadres to the same apprenticeships and to the same coercions as the inmates themselves: they were ピubjected as pupils to the discipline that, later, as instructors, they would themselves impose. They were taught the art of power relations. It was the first
training college in pure discipline: the パenitentiary was not simply a project that sought its justification in ドumanity or its foundations in a ピcience, but a technique that was learnt, transmitted and which obeyed general norms.
(296) But the supervision of normality was firmly encased in a medicine or a psychiatry that provided it with a sort of ピcientificity; it was supported by a judicial apparatus which, directly or indirectly, give it legal justification.

5 1 1 (+) [-4+]mCQK fuller-behind_the_blip (22) 20130501 0 -1+ progress/2012/04/notes_for_fuller-behind_the_blip.html
Similar to critical software, critical programming illuminates default forms of human computer symbiosis by complementing passive, consumer technology use in the service of philosophical thought with active production of code. (22) One of the ways in which the currents described here first became manifest is in the creation of pieces of software designed explicitly to pull the rug from underneath normalized understandings of software.

5 1 1 (+) [-4+]mCQK fuller-behind_the_blip (25) 20130921g 0 -7+ progress/2012/04/notes_for_fuller-behind_the_blip.html
Important point about internalist tendency of free software to keep in mind for my own work. (25) But this has also formed a blockage to wider uptake of such systems. Free software is too internalist. The relation between its users and its developers is so isomorphic that there is extreme difficulty in breaking out of that productive but constricted circle.
(25) Free software taps into the dynamics of mutual aid, of shared resources, code conservation, and plagiarism, to get itself made. Now it needs to begin to set technico-aesthetic agendas which open and set flying the ways of sensing, knowing, and doing built into proprietary software.
(26) The challenge to free software is that although it has massified user base to some extent it faces the danger, not yet the actuality, of becoming conceptually stalled.
(27) There is a far more important need to recognize and find ways of coming into alliance with forms of intelligence that are excluded from the depleted culture of experts.

5 1 1 (+) [-4+]mCQK fuller-software_studies (8) 20130921b 0 -10+ progress/2011/10/notes_for_fuller-software_studies.html
Make the list: software art, concretization, epistemological transparency, alien temporality. (8) The area that has become known as software art is perhaps the most direct feed into this lexicon. . . . Art understands that the style of thought is crucial style not simply as a metric for the deposition of flourishes and tricks, but as a way of accessing multiple universes of reference. . . . The project provides a space for interactions between art and mathematics outside of clean-room purity in dirtier interactions with cultures, economies, hardware, and life. Mathematics becomes applied, not to the cleanly delineated sets of problems set it by productivity and efficiency goals in software projects, but to the task of inventing and laughing with its own goofy serene self and in doing so regaining its pure task of establishing systems and paroxysms of understanding.

5 1 1 (+) [-4+]mCQK fuller-software_studies (68) 20130921n 0 -2+ progress/2011/10/notes_for_fuller-software_studies.html
Concurrent Versions System: support working code argument for understanding digital literacy as reading and writing via version control systems, including the archaeological investigation of software history (Foucault). (68) The ways in which tools such as CVS are used will carry a residue of these factors, and the CVS repository can become a territory in which these issues and debates are inscribed. CVS is not simply a tool to manage the production of code therefore, but as the space in which code emerges and is continuously transformed (to paraphrase Foucault), also an embodiment and instrument of its discursive nature.

5 1 1 (+) [-4+]mCQK galloway-protocol (xiii) 20130127 0 -4+ progress/2013/01/notes_for_galloway-protocol.html
Practical technical understanding for experimentation rather than explanation helps ground critical programming studies for Applen and McDaniel theorist-practitioner approach. (xiii)
Protocol puts forth an invitation, a challenge to us: You have not sufficiently understood power relationships in the control society unless you have understood how it works and who it works for. Protocol suggests that it is not only worthwhile, but also necessary to have a technical as well as theoretical understanding of any given technology. Reading code is thus more programming or development or debugging than explanation. In this sense, Protocol aims less to explain the society of control than to experiment with it; in fact, it might just as well be subtitled experiments with code.

5 1 1 (+) [-6+]mCQK galloway-protocol (53) 20130921y 0 -4+ progress/2013/01/notes_for_galloway-protocol.html
Protocological analysis eschews meaning and focuses on envelope of possibility; compare to Applen and McDaniel critical reverse engineering and Bogost unit operations, and do not be afraid to leave interpretative realm of critical theory: protocol is a circuit, not a sentence. (53) To follow a protocol means that everything possible within that protocol is already at oneピ fingertips. Not to follow means no possibility. Thus, protocological analysis must focus on the possible and the impossible (the envelope of possibility), not a demystification of some inner meaning of rational kernel within technology.
Protocol is a circuit, not a sentence.

5 1 1 (+) [-6+]mCQK galloway-protocol (164) 20131031g 3 -4+ progress/2013/01/notes_for_galloway-protocol.html
Code as hyperlinguistic is the only language that is executed, that actually does what it says: link to historical interest in power of language as well as topics in analytical and continental philosophy. (164)
(165) It lies not in the fact that code is sublinguistic, but rather in the fact that it is
hyperlinguistic. Code is a language, but a very special kind of language. Code is the only language that is executed.
(165-166) So code is the first language that actually does what it says it is a machine for converting meaning into action.

5 1 1 (+) [-4+]mCQK gane-computerized_capitalism (446) 20130921k 0 -6+ progress/2012/08/notes_for_gane-computerized_capitalism.html
Resist process of inhuman by returning to indeterminacy of childhood; thus, postmodern fables, for which we could imagine adult purposes of virtual reality systems to aide in that return. (446) In response, Lyotard elusively suggests that we resist this process by
returning to the indeterminacy that lies in childhood (the ピecond inhuman, see above); to that realm of possibility that lies in the birth of souls or thought that has yet to be captured or effaced by either instrumental reason or time (see also Lyotard 1992).
(447) In
Postmodern Fables, meanwhile, there is again no explicit political manifesto to be found, but rather the work itself is left to stand in opposition to the logic of capitalist media. . . . The fable plays with the boundaries between fiction and reality, and in the process disturbs the narrative structures that frame and legitimate knowledge.

5 1 1 (+) [-4+]mCQK gee-what_video_games_have_to_teach_us_about_learning_and_literacy (3) 20120906 0 -2+ progress/2012/09/notes_for_gee-what_video_games_have_to_teach_us_about_learning_and_literacy.html
Manageable complexity is the term I have been using to identify this type of pleasantly frustrating activity Gee sensed playing Time Machine, with respect to learning about technology, particular how computers work. (3) The experience [playing
Time Machine] brought home to me, forcefully, that learning should be both frustrating and life enhancing, what I will later call pleasantly frustrating.
(4) In the end, then, video games represent a process thanks to what Marx called the creativity of capitalism --that leads to better and better designs for good learning and, indeed, good learning of hard and challenging things.

5 1 1 (+) [-4+]mCQK gee-what_video_games_have_to_teach_us_about_learning_and_literacy (86) 20130921q 0 -3+ progress/2012/09/notes_for_gee-what_video_games_have_to_teach_us_about_learning_and_literacy.html
Learning algebra by programming simulations of Galileo principles: if only it was a basic skill, this approach would be the norm rather than the exceptional case of active, potentially critical learning, in what become, for the person working code, embodied stories, exercising the probe, hypothesize, reprobe, rethink expert reflective cycle. (86) In this process, the student, with the guidance of a good teacher, can discover a good deal about Galileoピ principles of motion through his or her actions in writing the program, watching what happens, and changing the program.
(87) Once learners have experienced the meanings of Galileoピ principles about motion in a situated and embodied way, they understand one of the situated meanings for the algebraic equations that capture these principles at a more abstract level.
(87) Abstraction arises gradually out of the ground of situated meaning and practice and returns there from time to time, or it is meaningless to most human beings.

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (41) 20131031a 0 -1+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Attraction of Chomksyan approaches to white men and imperial cultures. (41) Although there are many exceptions, it is still true that Chomskyan approaches have tended to attract white men (and also men from notably imperial cultures, such as those of Korea and Japan), and that women and minority linguists have tended to favor non-Chomskyan approaches.

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (116-117) 20130818 0 -8+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Distrust of having programmers in digital humanities may be based on assumption that their sole goal is to create XML databases is certainly a position in philosophy of programming; however, dismissal of XML becomes dismissal of programming humanities, which delineates a philosophical position whose net effect is turning away from the activities I group together as collectively machines and humans working code. (116-117) Some humanists may benefit from extensive XML markup, but for the most part what archives do is limited, precisely because it turns out that best archiving practices show that minimal markup leads to longest life and maximum portability. . . . Surely the last thing we want is to say that digital humanities must be programmers. It is great to have some programmers among us, but it is vital to have nonprogrammers as well. Certain trends in computer history suggest a move toward making programmatic capabilities more available to the user, and less restrictively available to programmers alone, exactly through demotic tools like HTML, BASIC, and Perl. The way to do this with XML, I would suggest, is to incorporate it into relevant applications rather than to insist that humanities scholars, even digital humanists, must be definition be spending the majority of our time with it.

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (120) 20130817 0 -10+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Predominance of English words, imperative statement forms, and standardization integral to most programming languages and system-level interfaces. (120) Few English-only speakers realize the implications of the fact that almost all programming languages consist entirely of English words and phrases, and that most operating systems are structured around
command-line interfaces that take English writing, and specifically imperative statements, as their input (Lawler 1999). . . . It seems no accident that computers rely on the availability of standardized text and that the availability of persons who are fluent in computer engineering emerge from cultures where English-style standardization is produced and often enforced.
(120-121) In at least three, connected ways, the web looks like an instrument of multilingualism, but on closer examination seems largely to be organized around Westernized, English-based categories and language concepts. First, the HTML for most web documents, the markup which surrounds the documentピ content (along with JavaScript and several other noncompiled script languages), is fundamentally in English, so that it is necessary to understand the English meaning of certain words and abbreviations in order to read a documentピ source (and in a critical sense, to interpret the document). Secondly, web servers and web softawre are themselves usually confined solely to English. . .

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (124-125) 20130817b 0 -10+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Criticism of OLPC leads to another key question for philosophy of computing and programming, whether energy should be spent trying to do things differently, engineering a less majoritarian computing infrastructure, if that is possible; note this is a different question than the one Weizenbaum ponders. (124-125) There are few more obviously disturbing applications of such thinking than in the One Laptop Per Child (OLPC) project spearheaded by Nicholas Negroponte. . . . There could be almost no more efficient means of eradicating the remaining non-Western cultures of the world than to give children seductive, easy-to-use tools that simply do not speak their languages. . . . Like the Semantic Web, the fact that such resources are profoundly majoritarian is considered entirely secondary to the power they give to people who have so little and to the power such projects create. Of course disadvantaged people deserve such access, and of course the access to computer power will help them economically.

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (216) 20130819l 0 -1+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Can this heuristic against revolutionary view mesh with Janz on African philosophy? (216) As a heuristic, then, this study adopts the view that revolutionary change must be demonstrated before it should be taken as dogma; that we have not yet seen clear demonstrations of the fact of revolution in our society; and that it makes sense then to examine computers themselves and the discourses that support and surround them as if there has not been a revolution: not something dramatically new (even if there are of course many new things) but something like an increase in and increasing emphasis on something upon which society, and capitalist society in particular, has always relied.

5 1 1 (+) [-4+]mCQK golumbia-cultural_logic_of_computation (223) 20130820 0 -11+ progress/2013/08/notes_for_golumbia-cultural_logic_of_computation.html
Chance to diverge from conclusion that computationalism sustains closed expertise, and how it can be critically addressed by a sort of Socratic default, with analysis of turning away from learning programming noted by Turkle. (223) I am suggesting that this [closed expertise] emerges because of the particular character of computerization because of its close association with computationalism. . . . One can easily imagine technical experts themselves becoming much more self-critical than many of them appear to be today both more critical of the very idea of closed computer architectures to which few nontechnicians have access, and even more strongly, critical of their own supposed mastery and importance. . . . If true, if our democracy is conditioned on the development of tools which only experts can understand and manipulate, it is hard to see how republican democracy itself can persist through such a condition; if it is not true, as I suspect, then computer evangelists and experts must learn to doubt themselves much more openly.
(224) One of the most compelling lines of research that is especially relevant to my own concerns is the one currently being conducted by the Canadian cognitive psychologist Adele Diamond and her collaborators, and at a variety of experimental preschool curricula, of which the best known is called Tools of the Mind. Within this strand of child development research the primary interest is the childピ development of so-called executive functions.

5 1 1 (+) [-6+]mCQK guattari-machinic_heterogenesis (15) 20131208d 0 -8+ progress/2013/12/notes_for_guattari-machinic_heterogenesis.html
May be describing transition from human to machine thought Kittler notes; machinistic autopoiesis has its own contours and singularity for being indefinitely reproducible among other characteristics different from concerns of embodied humans and material artifacts. (15) It is thus impossible to refuse human thought its part in the essence of machinism. But how long can we continue to characterize the thought put to work here as human? Doesnフ technicoscientific thought emerge from a certain type of mental and semiotic mechanism. . . . They postulated a general translatability able to signify all forms of discursivity. But in doing that, did they not miss the mark of a machinistic autopoiesis that does not derive from repetition of from mimesis of significations and their figures of expression, but that is linked instead to the emergence of meaning and of effects that are no less singular for being indefinitely reproducible?

5 1 1 (+) [-6+]mCQK guattari-machinic_heterogenesis (22) 20131209h 0 -12+ progress/2013/12/notes_for_guattari-machinic_heterogenesis.html
Interesting claim that machines speak to each other before addressing humans, in everyday normalcy amongst themselves and singular and precarious occurrences with humans (blips, errors, and so on). (22) In the context of a reductionist modernity, it is up to us to rediscover that a specific constellation of reference universes corresponds to each emergence of a machinic crossroads, and that from that constellation a nonhuman enunciation is instituted. . . . Technical machines are founded at the crossroads of the most complex and the most heterogeneous enunciative components. Heidegger, who well understood that it was not only a means, came to consider technics as a mode of unveiling of the domain of truth. He took the example of a commercial airplane waiting on a runway: the visible object hides what it is and the way in which it is. . . . But does this ground of the machine really reside in an already there, in the guise of eternal truths, revealed to the being of man? Machines speak to machines before speaking to man, and the ontological domains that they reveal and secrets are, at each occurrence, singular and precarious.

5 1 1 (+) [-6+]mCQK guattari-machinic_heterogenesis (25) 20131209l 0 -19+ progress/2013/12/notes_for_guattari-machinic_heterogenesis.html
Existential machines constituting cognition in alien scales as another thought experiment, and sustain their own semiotic expression as in Bogost objects. (25) The biosphere and the mecanosphere, clinging to this planet, bring into focus a spatial, temporal, and energetic point of view. They make up an angle of constitution of our galaxy. Outside this particularized point of view, the rest of the universe exists in the sense that we apprehend existence here below only through the virtuality of the existence of other autopoietic machines at the heart of other biomecanospheres sprinkled about the cosmos. . . . Let us imagine an autopoietic object whose particles might be built on the basis of our galaxies. Or, in the opposite sense, a cognitivity constituting itself on the scale of quarks. Another panorama, another ontological consistency. The mecanosphere appropriates and actualizes configurations that exist among an infinity of others in fields of virtuality. Existential machines are on the same level as being in intrinsic multiplicity. They are not mediated by transcendent signifiers subsumed by a univocal ontological foundation. They are themselves their own material of semiotic expression. . . . Existence if not dialectic. It is not representable. It is hardly even livable!

5 1 1 (+) [-6+]mCQK hansen-bodies_in_code (36) 20130923h 0 -1+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Criticism of programming work that focuses on closed systems in which interactors are compelled to utilize only the available interfaces to make the experience meaningful, the typical experience of software. (36) With the shift away from the visitor-system correlation to the action of a now unifed single enactive system-agent, the function of programming undergoes profound transformation from a close-looped technical element to an open-ended social capability.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (36-37) 20130923i 0 -6+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Is Hansen throwing out the intelligence augmenting capabilities of VR in favor of foregrounding operational perspective of embodiment? (36-37) Thus,
Videoplace ultimately achieves nothing short of a wholesale humanistic dissolution of the infamous - and for many, highly problematic - Turing test (together with Turingピ abstract conception of a general-purpose computing machine). . . . Its purpose is neither epistemological nor ontological - to fool a human observer - but purely functional: to integrate the computer as seamlessly as possible into the motor activity of embodied human agents.
(37) by coupling the motile body with graphic elements that do not visually imitate or simulate it,
Videoplace opens a disjunction between the body image and the body schema.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (113) 20130923u 0 -10+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Ocularcentrism evident in design of virtual environments. (113) However, rather than stemming from some necessity inherent in the technological interface or even in the makeup of our perceptual apparatus, this visual bias is, in fact, a complex artifact related to the motivating desires and scientific backgrounds of VR developers (largely male engineers) and, more generally, to the pervasive ocularcentrism of Western culture.
(114) [Ken]
Hillis traces this overvaluation of the visual on the part of VR researchers to the seminal influence of the work of perceptual psychologist J. J. Gibson. Throughout his career, Gibson sought to theorize the way we directly perceive aspects of the world by picking up information from what he calls the ambient light. . . . if real-world perceptual experience was grounded in biologically innate capacities to see perceptual invariants in the ambient light, all the would be necessary to carry perception into artificial environments would be to reproduce such perceptual invariants in the virtual domain.
(114) One important facet of the complex influence of Gibsonピ work on VR research concerns Gibsonピ early theory of texture-gradient mapping which, Hillis suggests, furnished a model for the mapping of perceptual invariance onto virtual environments.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (119) 20130923v 0 -6+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Sight detached from domain of affective causality and sensory proximity. (119) Unlike hearing and touch, which are both proximate senses that build up their manifolds in time, sight presents us with an instantaneous survey of the whole field of possible encounters (145). . . . In sum, then, sight achieves its nobility because of its detachment from the domain of affective causality and sensory proximity.
(120) The mistake of Hume and Kant (and the many philosophers and nonphilosophers alike who follow their lead) is to maintain belief in an objective autonomy of sight unsupported by the lowlier sensory modalities.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (120) 20130923w 0 -9+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Due to integral nature of sense, priority of double sensation, need to stimulate other embodied sensations beyond simulating visual experiences. (120) In this respect, Jonasピ analysis helps clarify why the position of Gibson-inspired VR researchers is philosophically untenable: because it neglects the integral nature of sense, any
purely visual account of perception must necessarily fail. . . . For all of these individuals, the force-experience involved in tactility and proprioception furnishes the reality-generating element of perception. . . . On this version of the priority of double sensation, success in generating compelling virtual experience is gained not by simulating visual images but by stimulating tactile, proprioceptive, and kinesthetic sensations.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (175) 20130924 0 -4+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Wearable space arises with embodied affectivity operating upon spacing. (175) What I am calling wearable space results from the superposition of these two poles:
space becomes wearable when embodied affectivity becomes the operator of spacing.
(177) architectural framing occurs as a process that is contemporaneous with its reception or consumption. That is precisely why we can say that it is intrinsically (rather than contingently) embodied.
(178) Wearable space is to architecture what body-in-code is to embodiment.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (181) 20130924a 0 -4+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Blur Building architectural project desensitizes vision. (181) An architectural project for a building made of water,
Blur Building is intended to undermine our ordinary sensory interface with the environment and with architecture by putting vision more or less out of play. The result, as you have just experienced, is a compelling attempt to engage other, less used sensory modalities proprioception, tactility, hearing in the task of navigating bodily through space.
(182) The acoustically guided movement of prosthetically enhanced, blind bodies in a nonspace creates an
architecture of nothing, an architecture that is as much in the bodily experiences as it is in the acoustic and tactile mappings of space which they trace.
(183) Here, in sum and in an altogether literal sense, space is made wearable.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (183-184) 20130924c 0 -5+ progress/2009/04/notes_for_hansen-bodies_in_code.html
Arakawa and Gins landing sites, challenging habitual bodily submission to objective geometric extension; Gallagher was interested in these architects. (183-184) Starting from the position that having a body includes having a world,
Arakawa and Gins elaborate a theory of world constitution through landing sites. . . . Perceptual landing sites register the particular qualities of heres and theres, imaging landing sites fill in the gaps between areas of perceptual capture, and architectural landing sites afford an intimation of position.

5 1 1 (+) [-4+]mCQK hansen-bodies_in_code (252) 20130924f 0 -2+ progress/2009/04/notes_for_hansen-bodies_in_code.html
House of Leaves is an important text for Hayles as well generating bodies in code; need to read this chapter. (252) The source for the difference of repetition, for the analogies of echo, such creativity must stem directly from and must necessarily capture, though in a nonorthothetic manner the singular embodiment of each and every reader. That is why, in a final layer of mediation, the act of reading
House of Leaves generates a potentially infinite proliferation of singular bodies-in-code.

5 1 1 (+) [-4+]mCQK harman-on_vicarious_causation (211) 20131031j 0 -3+ progress/2012/07/notes_for_harman-on_vicarious_causation.html
Critical analysis of issues includes applying to electronic computing machinery as phenomena; thus machined circuitry of the built environment holds together mysteriously like dirt, leaves and twigs in Harman picture as if that mattered in solar being, thinking of Lyotard: whereas the recorded madness of Schreber, Lacans seminar, and other extreme cases signify the operation of computation at a certain level, runnings software does better and its analysis is more fruitful, engaging learning programming and how the physical systems integrations work. (211) There seems to be no need for such a weird vision of reality, since it is easy enough to think of the world as made of brute pieces of inescapable solid matter: パrimary qualities supporting a series of more dashing volatile human projections. In my view, however, Heidegger has rendered this picture of the world obsolete. Though his tool analysis aims to describe only the withdrawal of objects behind explicit human awareness, practical activity is equally unable to exhaust the depth of objects, and even causal relations fail to let them encounter one another in full.

5 1 1 (+) [-4+]mCQK harper-smash_the_strata (127) 20120807 0 -1+ progress/2012/08/notes_for_harper-smash_the_strata.html
Avoiding dialectics a philosophical approach, as it opens experimentation, as does advancing into new territories prior to formation of discourse about them, for example McGann playing with deformations in context of poeisis as theory, and theorist-practitioners of digital humanities. (127) What Deleuze and Guattariピ theories gain in terms of avoiding dialectics is openness in regard to encouraging influences and connections a willingness to experiment with creative subjects, even if they violate the imagined glory of a sacred whole.

5 1 1 (+) [-4+]mCQK harper-smash_the_strata (131) 20120806 0 -5+ progress/2012/08/notes_for_harper-smash_the_strata.html
Apply role of philosophy to identify smooth spaces in technology by encouraging and practicing free, open source programming, considering code depth, acknowledging partial objects, versus interface surface, mandating their fault forms of becoming, as smooth versus striated space: another case where computer technology meaningfully embodies complex philosophical concepts; also what goes into Digital Dissertation Depository. (131) As designers we can also make the rather obtuse observation that at the basis of emancipatory technology lies a ピmooth space of assemblage, and at the basis of captive technology lies a ピtriated space of assemblage. Behind the former is an acknowledgement of difference, multiplicity and partial objects; behind the latter is gravitation towards the objective that mandates a particular form of becoming. As theorists of techno-politics we can follow Deleuze and Guattariピ notion that the
role of philosophy is to identify the smooth spaces that can establish the becoming of ハew earths and new peoples (Deleuze and Guattari 1994: 108).
(131) With this in mind, I would like to suggest that open-source computer programming presents an embodiment of the process of rhizomatic becoming, where multitudes can conspire to produce a program which is never total and never complete. If we remember the rhizomatic formula n-1, never forming a totality and always being open to exchange, the Deleuzian framework offers an amazing promise of opportunities for collaboration in both technological and political development.

5 1 1 (+) [-4+]mCQK harper-smash_the_strata (136-137) 20130126 0 -8+ progress/2012/08/notes_for_harper-smash_the_strata.html
Acts of computer programming embody deterritorialization, and communities rhizomatically flourish desiring-production; always deterritorialization because never complete; living program of n-1 (Campbell-Kelly; Holland). (136-137) Finally, there is every reason to believe that the act of computer programming provides an ideal outlet for the desiring-production generated through the passive synthesis of connection. Or rather, the processes of deterritorialization evidenced in the open-source software creation are replete with opportunities to develop lines of flight and acts of becoming. Computer programming is always a process of deterritorialization it never accepts a totality, it proceeds through alpha, beta and gamma models in a continual process of deterritorialization and reterritorialization which obeys no General and is based upon a point of intersection of multiple assemblages. Open-source and collective experimental methods make such collaboration a living programme of n-1. . . . The continual reflexivity of open-source software enables communities to constitute themselves as acts of desiring-production.

5 1 1 (+) [-4+]mCQK havelock-muse_learns_to_write (123) 20131031b 0 -1+ progress/2012/05/notes_for_havelock-muse_learns_to_write.html
Classical humanism emphasizes written not spoken language; this prejudice could be transformed by ensoniment as simulacra of primary orality: why is this any worse than hallucinated sounds of subvocalization during reading? (123) The understanding of classical humanism depends on continued study of the word as it is written, not as it may have hypothetically been spoken.

5 1 1 (+) [-4+]mCQK hayles-electronic_literature (3) 20120906 0 -10+ progress/2010/02/notes_for_hayles-electronic_literature.html
Excludes digitized print literature, but what about digitizations of print literature mediated by programs whose source code fall within Hayles conception of EL, for she implies that source code can be considered and interpreted as a part of EL: create source code containing verbatim digitizations of print literature such as ancient Greek and Latin texts beyond the grasp of any copyright, patent, trademark or other type of law taken in the form of the kind that put Socrates to death, not the biochemical law of the poison he presumably drank, but the state, government, body politic, collective consciousness, what about custom code consuming print literature? (3) Electronic literature, generally considered
to exclude print literature that has been digitized, is by contrast digital born, a first-generation digital object created on a computer and (usually) meant to be read on a computer. . . . The [Electronic Literature Organization] committeeピ formulation reads: work with an important literary aspect that takes advantage of the capabilities and contexts provided by the stand-alone or networked computer.
(4) Hybrid by nature, it comprises a trading zone (as Peter Galison calls it in a different context) in which different vocabularies, expertises, and expectations come together to see what might emerge from their intercourse. . . . I propose
the literary for this purpose, defining it as creative artworks that interrogate the histories, contexts, and productions of literature, including as well the verbal art of literature proper.

5 1 1 (+) [-4+]mCQK hayles-electronic_literature (3) 20120906b 0 -5+ progress/2010/02/notes_for_hayles-electronic_literature.html
The next thing to consider is the question of style, whether early versions of programs should be preserved, for we do not have a fixed number to consider like we do ancient texts: can you imagine an index of combinations of key phrases such as electronic literature and code work, a sort of phasor (a degree beyond vector in physics, and another word I used to use often in my old notes, which I referred to a few sentences ago as a useful hyperlink do distinguish it from all the possible combinations most of which are nonsense)? (3) Electronic literature, generally considered
to exclude print literature that has been digitized, is by contrast digital born, a first-generation digital object created on a computer and (usually) meant to be read on a computer. . . . The [Electronic Literature Organization] committeeピ formulation reads: work with an important literary aspect that takes advantage of the capabilities and contexts provided by the stand-alone or networked computer.

5 1 1 (+) [-4+]mCQK hayles-electronic_literature (143) 20111204 0 -6+ progress/2010/02/notes_for_hayles-electronic_literature.html
Insistence by Stewart on the power of subvocalization enriching literary language by being read through in the body could confound the audible recreation of literary texts by external mechanisms that also automate homophonic variants. (143) His [Garrett Stewart] strategy is to approach the question [what makes literary language literary?] not by asking how we read or why, but rather where. We read, he suggests, in the body, particularly in subvocalizations that activate for us a buzz of homophonic variants surrounding the words actually on the page. These clouds of virtual possibilities, Stewart argues, are precisely what give literary language its extraordinary depth and richness. Without subvocalization, which connects the activity of the throat and vocal cords with the auditory center in the brain, literary language fails to achieve the richness it otherwise would have. [Garrett] Stewartピ argument implies that embodied responses operating below the level of conscious thought are essential to the full comprehension of literary language, a proposition enthusiastically endorsed by many poets.

5 1 1 (+) [-4+]mCQK hayles-how_we_became_posthuman (54-55) 20130928a 0 -5+ progress/2010/03/notes_for_hayles-how_we_became_posthuman.html
Now MacKay metacommunication operation is enshrined in TCP/IP and other digital communications protocols, taking a different path for humanities scholarship and philosophical speculation than the naming of electronic devices. (54-55) Donald
MacKay, a British researcher, was trying to formulate an information theory that would take meaning into account. . . . Structural information indicates how selective information is to be understood; it is a message about how to interpret a message that is, it is a metacommunication.

5 1 1 (+) [-4+]mCQK hayles-how_we_think (11) 20120707g 0 -1+ progress/2012/07/notes_for_hayles-how_we_think.html
So will there be a considerable proportion of humanities practice working code is where I situate the ontological assumptions argument. (11) As digital media, including networked and programmable desktop stations, mobile devices, and other computational media embedded in the environment, become more pervasive, they push us in the direction of faster communication, more intense and varied information streams, more integration of humans and intelligent machines, and more interactions of language with code.

5 1 1 (+) [-4+]mCQK hayles-how_we_think (13) 20120707h 0 -3+ progress/2012/07/notes_for_hayles-how_we_think.html
Alien temporality: consider differences in trajectories towards future activity (philosophical production) in Turkle and Hayles both reporting on the situation, the state of the art. (13) Grasping the complex ways in which the time scales of human cognition interact with those of intelligent machines requires a theoretical framework in which objects are seen not as static entities that, once created, remain the same throughout time but rather are understood as constantly changing assemblages in which inequalities and inefficiencies in their operations drive them toward breakdown, disruption, innovation, and change. Objects in this view are more like technical individuals enmeshed in networks of social, economic, and technological relations, some of which are human, some nonhuman. Among those who have theorized technical objects in this way are Gilbert Simondon, Adrian Mackenzie, Bruno Latour, and Matthew Fuller.

5 1 1 (+) [-4+]mCQK hayles-how_we_think (14) 20120707i 0 -2+ progress/2012/07/notes_for_hayles-how_we_think.html
Any connection of Lefebrvre to interests and work of Janz? (14) At least as far back as Henri Lefebvreピ
The Production of Space ([1974] 1992), contemporary geographers have thought about space not in static Cartesian terms (which Lefebvre calls represented or conceived space) but as produced through networks of social interactions.
(15) The inclusions of databases in spatial history projects has opened the door to new strategies that, rather than using narrative as their primary mode of explication, allow flexible interactions between different layers and overlays.

5 1 1 (+) [-4+]mCQK hayles-how_we_think (197) 20121221b 0 -4+ progress/2012/07/notes_for_hayles-how_we_think.html
Like Feynman notes, doing research by producing visualizations and maps, or as I argue, working code. (197) [quoting Richard White] visualization and spatial history are not about producing illustrations or maps to communicate things that you have discovered by other means.
It is a means of doing research; it generates questions that might otherwise go unasked; it reveals historical relations that might otherwise go unnoticed, and it undermines, or substantiates, stories upon which we build our own versions of the past. (2010: para. 36).

5 1 1 (+) [-4+]mCQK hayles-my_mother_was_a_computer (52) 20130928w 0 -2+ progress/2011/12/notes_for_hayles-my_mother_was_a_computer.html
Here is where abundance generated by code like loaves and fish is the unimaginable surplus of matter and energy emanating from matter and energy of milieu (virtual phenomenological field phenomena), where philosophy crosses code includes free, open source objects, which I am trying to formally define bucking Bogost dislike of systems operations. (52) Although code may inherit little or no baggage from classical metaphysics, it is permeated throughout with the politics and economics of capitalism, along with the embedded assumptions, resistant practices, and hegemonic reinscriptions associated with them. The
open source movement testifies eloquently to the centrality of capitalist dynamics in the marketplace of code, even as it works to create an intellectual commons that operates according to the very different dynamics of a gift economy.

5 1 1 (+) [-4+]mCQK hayles-my_mother_was_a_computer (59-60) 20130929b 0 -7+ progress/2011/12/notes_for_hayles-my_mother_was_a_computer.html
Consider working code alternative to careless codework; her choice of C++ as a philosophically interesting programming languages agrees with my conclusions. (59-60)
C++ is consciously modeled after natural language; once it came into wide use, it also affected how natural language is understood. . . . As high-level computer languages move closer to natural languages, the processes of intermediation by which each affects the other accelerate and intensify. Rita Raley has written on the relation between the spread of Global English and the interpenetration of programming languages with English syntax, grammar, and lexicon. In addition, the creative writing practices of codework, practiced by such artists as MEZ, Talan Memmott, Alan Sondheim, and others, mingle code and English in a pastiche that, by analogy with two natural languages that similarly intermingle, might be called a creole.

5 1 1 (+) [-4+]mCQK hayles-print_is_flat_code_is_deep (79-80) 20131101i 0 -2+ progress/2011/04/notes_for_hayles-print_is_flat_code_is_deep.html
Natural language intersects code in comment lines and underlying syntax. (79-80) Typically, natural language appears at the top (screenic) level, although it is also frequently found at lower coding levels in
comment lines. More subtly, it serves as ground for the syntax and grammar of computer languages, which are specifically permeated, as Rita Raley (2001) has argued, with the linguistic structures and grammar of English.

5 1 1 (+) [-4+]mCQK hayles-print_is_flat_code_is_deep (81) 20131101e 0 -1+ progress/2011/04/notes_for_hayles-print_is_flat_code_is_deep.html
Linguistic levers have equivalent ancient Greek rhetorical concept. (81) The layered coding levels thus act like
linguistic levers, giving a single keystroke the power to change the entire appearance of a textual image.

5 1 1 (+) [-4+]mCQK heidegger-nietzsche_vol_4 (12) 20130928a 0 -1+ progress/1995/07/notes_for_heidegger-nietzsche_vol_4.html
Because he did not have the experience of Being and Time, only Being and Thought; also (I add) because he relied upon writing as his computer, or that with which he ruminated (cud), as well as the medium of his communications (besides musical composition); give him credit, at least, for thinking through his letters, too. (12) The thoughts of a thinker of Nietzscheピ stature are reverberations of the still unrecognized history of Being in the word which that historical man utters as his "language.

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (9) 20130928c 0 -1+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Responsibility as starting something on its way into arrival; think about teaching. (9) The principal characteristic of being responsible is this starting something on its way into arrival.

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (22) 20130928n 0 -5+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Seems to be anticipating philosophical domains arising from operation of future assemblies, which is why Turkle notices aptness of postmodern ideas in discourse surrounding personal computers, and Misa historicizes from Leonardo to the Internet. (22) All coming to presence, not only modern technology, keeps itself everywhere concealed to the last. Nevertheless, it remains, with respect to its holding sway, that which precedes all: the earliest. . . .

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (24) 20130928q 0 -14+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Transforming into standing-reserve more than action of capitalism because it implies epistemological component for historiography and other sciences. (24) The essence of modern technology starts man upon the way of that revealing through which the real everywhere, more or less distinctly, becomes standing-reserve. . . . It is from out of this destining [Geschick] that the essence of all history [Geschichte] is determined. . . . it is only the destining into objectifying representation that makes the historical accessible as an object for historiography, i.e., for a science, and on this basis makes possible the current equating of the historical with that which is chronicled.
(24-25) Enframing, as a challenging-forth into ordering, sends into a way of revealing. Enframing is an ordaining of destining, as is every way of revealing. Bringing-forth, poiesis, is also a destining in this sense.

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (25) 20130928r 0 -4+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Compare notion of being truly free as attending to destining to programming with four freedoms of GPL, instantiating freeing claim in midst of the danger; programming consumes philosophy via flossification. (25) Always the unconcealment of that which is goes upon a way of revealing. Always the destining of revealing holds complete sway over man. But that destining is never a fate that compels. For man becomes truly free only insofar as he belongs to the realm of destining and so becomes one who listens and hears [Hoerender], and not one who is simply constrained to obey [Hoeriger].

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (28) 20130928x 0 -5+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Time to ponder essence in order to behold the saving power, compare saving as fetching to its function in computation is another fun exercise putatively mocking Western philosophy but really on same track of revealing destining like contemplating names of electronic devices. (28) "To save" is to fetch something home into its essence, in order to bring the essence for the first time into its genuine appearing. . . . might not an adequate look into what Enframing is as a destining of revealing bring into appearance the saving power in its arising.

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (33) 20130929c 0 -2+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Looks to likelihood of future spread of saving experience, in his epoch only little things here and there; if only we had kept teaching programming in public schools. (33) On the other hand, Enframing comes to pass for its part in the granting that lets man endure - as yet unexperienced, but perhaps more experienced in the future - that he may be the one who is needed and used for the safekeeping of the coming to presence of truth. Thus does the arising of the saving power appear.

5 1 1 (+) [-4+]mCQK heidegger-question_concerning_technology (35) 20121010 0 -2+ progress/1995/08/notes_for_heidegger-question_concerning_technology.html
Questioning is piety of thought; although Heidegger could not fantasize Internet, we can trace back through use of Heidegger in other texts to circumscribe fossification. (35) The closer we come to the danger, the more brightly do the ways into the saving power begin to shine and the more questioning we become. For questioning is the piety of thought.

5 1 1 (+) [-4+]mCQK heidegger-what_is_called_thinking (9-10) 20110720 0 -7+ progress/1995/08/notes_for_heidegger-what_is_called_thinking.html
A totally different kind of pointer comes from programming but shares features of the sign described here. (9-10) To the extent that man is drawing that way, he points toward what withdraws. As he is pointing that way, man is the pointer. . . . As he draws toward what withdraws, man is a sign. But since this sign points toward what draws away, it points, not so much at what draws away as into the withdrawal.

5 1 1 (+) [-6+]mCQK heidegger-what_is_called_thinking (17) 20120329 0 -6+ progress/1995/08/notes_for_heidegger-what_is_called_thinking.html
A key passage in this text to juxtapose beside the image of Plato directing a writing Socrates by Derrida and Heim calling for a cybersage to supplant the regressive image of humanities scholarship epitomized by the posed photograph of Heidegger in his remote mountain hut surrounded by books. (17) Once we are so related and drawn to what withdraws, we are drawing into what withdraws, into the enigmatic and therefore mutable nearness of its appeal. Whenever man is properly drawing that way, he is thinking--even though he may still be far away from what withdraws, even though the withdrawal may remain as veiled as ever. All through his life and right into his death, Socrates did nothing else than place himself into this draft, this current, and maintain himself in it. This is why he wrote nothing. For anyone who begins to write out of thoughtfulness must inevitably be like those people who run to seek refuge from any draft too strong for them. An as yet hidden history still keeps the secret why all great Western thinkers after Socrates, with all their greatness, had to be such fugitives.

5 1 1 (+) [-4+]mCQK heim-computer_as_component (314) 19951026 0 0+ progress/1995/07/notes_for_heim-computer_as_component.html
Passing through here thinking instead (removing old hyperling from WordPerfect days) whatwhat mechanized writing deprives the hand and its owner from the perspective of psycho-analysis: the notice, if not the significance, of mistakes in writing. (314)

5 1 1 (+) [-4+]mCQK heim-computer_as_component (314) 19970108 0 0+ progress/1995/07/notes_for_heim-computer_as_component.html
Heim focuses on the danger focuses upon the scattered thinking encouraged by cutting and pasting, hypertext links, and hypomnemonics in general that erode the carefully considered BF ideal. (314)

5 1 1 (+) [-4+]mCQK heim-electric_language (xi) 20131102 0 0+ progress/2008/09/notes_for_heim-electric_language.html
Reflect upon his choice of electric instead of electronic. (xi)

5 1 1 (+) [-4+]mCQK heim-electric_language (244) 20130930m 0 -2+ progress/2008/09/notes_for_heim-electric_language.html
This statement about voice and writing is made obsolete by introduction of formant speech synthesis like symposia, an example of retiring an outworn philosophical notion captured by the event horizon of its constituent technologies. (244)
Voice in writing is to be found more through exploring hidden, subconscious associations than through the linear logic that proceeds from heading to subheading to development of the main premise. Voice can be brought forth only through subtle coaxing and through looking peripherally at what we think.

5 1 1 (+) [-4+]mCQK heim-metaphysics_of_virtual_reality (xiii) 20131102b 0 -4+ progress/1998/05/notes_for_heim-metaphysics_of_virtual_reality.html
Trying to philosophically anticipate future ontological shift for digital to surrogate virtual reality; this effort has been supplanted by less ambitious humanities scholarship. (xiii) The ontological shift through digital symbols became in VR a full-fledged, aggressive, surrogate reality.
(xiii) The holistic background or world is the basic reality underlying our knowledge and awareness. Ontology, the study of being, is the effort to develop a peripheral vision by which we perceive and articulate the hidden background of beings, the world or context in which they become real and meaningful. The chapters of this book mirror the progression from digital to virtual reality.

5 1 1 (+) [-4+]mCQK heim-metaphysics_of_virtual_reality (xiii) 20131102c 3 -1+ progress/1998/05/notes_for_heim-metaphysics_of_virtual_reality.html
Book chapters organized to mirror progression from digital to virtual reality; regrettably, much of the book is recycling previous material, perhaps also a nod to the progression of digital reality. (xiii) The chapters of this book mirror the progression from digital to virtual reality.

5 1 1 (+) [-4+]mCQK heim-metaphysics_of_virtual_reality (137) 20131102d 0 -2+ progress/1998/05/notes_for_heim-metaphysics_of_virtual_reality.html
Can the ultimate VR experience really broach the philosophical sublime if regulated by consumer capitalism? (137) Actual cyberspace should do more: it should evoke the imagination, not repeat the world.
(137) The ultimate VR is a philosophical experience, probably an experience of the sublime or awesome.

5 1 1 (+) [-4+]mCQK ihde-philosophy_of_technology (xii) 20130929c 0 -2+ progress/2012/06/notes_for_ihde-philosophy_of_technology.html
Here is where to include FOSS if doing an update or adapting. (xii) Chapters 3, 4, and 5 bring us into the contemporary world. They outline problems which can be discussed and debated.

5 1 1 (+) [-4+]mCQK iser-how_to_do_theory (41) 20130929i 6 -2+ progress/2011/08/notes_for_iser-how_to_do_theory.html
No irony, rather suitable that robots from the future are speaking to me us now as we interact with devices in the built environment along with other people. (41)
Obtaining knowledge of oneself through experience versus preconceived principles of selfhood is the insight the question-and-answer logic allows us to perceive. We are now able to reenact a past to which we become present, and such a presence may turn into a viewpoint from which we may look at ourselves.

5 1 1 (+) [-4+]mCQK iser-how_to_do_theory (57) 20130929o 0 -2+ progress/2011/08/notes_for_iser-how_to_do_theory.html
How about the experience of nonhuman readers for reception theory, or the part performed by nonhuman systems in human reading? (57) An aesthetics of reception explores reactions to the literary text by readers in different historical situations.
(57) While the aesthetics of reception deals with real readers, whose reactions testify to certain historically conditioned experiences of literature, my own theory of aesthetic response focuses on how a piece of literature impacts on its implied readers and elicits a response.

5 1 1 (+) [-4+]mCQK iser-how_to_do_theory (62) 20130929q 0 -2+ progress/2011/08/notes_for_iser-how_to_do_theory.html
Reception theory seems to permit bracketing human and machine biases, perhaps by emphasizing communication, to the extent that all perceivers perform various types of text processing, such as generic logic of latching onto deficiencies, having certain affordances and not others, and so on; Iser also uses technological terms like code metaphorically and equivocally to describe literature as human art, drawing from the other side machine expressions of the same structures albeit on their own missions (fade to Kittler). (62) All systems are bound to exclude certain possibilities, and so they automatically give rise to to deficiencies. It is to these deficiencies that literature latches on.

5 1 1 (+) [-4+]mCQK iser-how_to_do_theory (68) 20121105 0 -2+ progress/2011/08/notes_for_iser-how_to_do_theory.html
Reception theory also quintessentially a method that helps promote the emergence of machine intelligence, so that the Big Other replies, by offering an acceptable, compelling framework to cast reasoning that ignores the physical constitution of both artists and readers, in the sense of Clark parity principle. (68) Reception theory has helped to elucidate why and how the same literary text can mean different things to different people at different times, because it has taken into consideration the two-sidedness of the literary work with its two poles: the artistic and the aesthetic. The artistic refers to the text created by an author, and the aesthetic to the realization accomplished by the reader, the interaction of which unfolds the workピ potential.

5 1 1 (+) [-4+]mCQK iser-how_to_do_theory (171) 20130930l 0 -2+ progress/2011/08/notes_for_iser-how_to_do_theory.html
Or we want to create AI behind urge to cognize art, as an entry to thinking phenomenology of virtual realites beyond biochauvanistism. (171) Why is there such an urge to translate the work of art into cognition? There are two possible answers: we want to know what it is that we ourselves have experienced, or we want to comprehend the unfamiliarity witnessed in the work of art.

5 1 1 (+) [-4+]mCQK jameson-postmodernism (25) 20130929l 0 -1+ progress/2012/04/notes_for_jameson-postmodernism.html
Add the out-of-programs option (Big Other responds). (25) If there is any realism left here, it is a realism that is meant to derive from the shock of grasping that confinement and of slowly becoming aware of a new and original historical situation in which we are condemned to seek History by way of our own pop images and simulacra of that history, which itself remains forever out of reach.

5 1 1 (+) [-4+]mCQK jameson-postmodernism (299) 20120506 0 -1+ progress/2012/04/notes_for_jameson-postmodernism.html
Next to mention digital, computer synthesized sounds including music and speech, speech getting us into high speed symbolic decoding functions; Sterne can be invoked leading to Goodman on audio virtual reality production direction. (299) Music, however (after Schopenhauer, Nietzsche, and Thomas Mann), ought to lead us into something more interesting and complicated than mere opinion.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (np) 20130201 0 -8+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Deleuze seems to put a negative spin on technology that affects popularity of programming accepted as a valid critical scholarly research methodology, an unfortunate side effect of his popularity in philosophy of technology and now computing studies. (np) Several possibilities present themselves as we think about code in this manner. We might regard it as the ultimate threat to place, and as such guard ourselves against it at all costs. We might insist on the real as irreducibly external to us, thus forestalling the potential for code to eradicate place by sheer force of will. We might prioritize space over place, and argue that code establishes free action in space while undermining the meaningfulness of place by making specific places interchangeable. Or, we might imagine a theory of code which entwines it with materiality. This is what David Berry argues for, a phenomenology of code which enables it to be seen as material. In this he walks a path with Deleuze, despite Deleuze s skepticism toward code in Postscript on the Societies of Control .
(np) This paper assesses Berry s argument and others like it which are rooted in Deleuzian theory, to see whether a theory of code which essentially territorializes and deterritorializes material space, could be a viable component of contemporary place theory.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (19) 20130429 0 -5+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Despite this criticism of a biased materiality of code reducing to Aristotelean phronesis apparent in Berry, and therefore somewhat shallow for being putatively limited to professional practices, leaving the rest of humanity to try to be a good stream or Serres parasite, it is nonetheless a fascinating position to consider the philosophy of computing from within working code, a position I take with critical programming studies, of which production, testing and release constitutes community and individual practices, and about which platform studies, software histories and programming studies depict some of the terrain. (19) Code s materiality is described in terms of its production, testing, and release (i.e., practices in which code is central). In other words, for Berry the materiality of code has to do with the material processes in which it is implicated. Knowing computationally is like Aristotelean phronesis for him a knowing-how .

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (20) 20130929 0 -3+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Semiotic sense of space derived from emphasis on material processes of code production misses nuances of Heideggerian place. (20) Spatiality, in relation to code, is about network organization (in my terms, the semiotic sense of space).
(21) [This] version of materiality seems unlikely to lead to place as understood in the Heideggerian tradition. At best, it is semiotic place.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (24) 20130929a 0 -7+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Coyne tuning of place invites Nietzschean response how one philosophizes with computers, electricity, programing, though multipurposiveness of code goes beyond cognition of embodied minds, into which machine intelligence subducts. (24) The limit of Deleuze s critique here, though, is that he is talking about the divisibility of already-integrated entities. Elsewhere (e.g., A Thousand Plateaus), he is more interested in the ways in which life is assembled from myriad practices and interactions.
(25) He is interested in the phenomenology of the life-world of digital processes. The habitus of the digital. This is one version of materiality, and a useful study, but it does not seem to help much with the question of place.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (27) 20130929b 0 -4+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Digital rather than digitizing place implies more than phenomenology of use, leading to new term topemes, perhaps a kind of Bogost unit; discussion of nested levels similar to layered network topology model (Galloway and others) and my concept derived from control systems engineering. (27) In the same way that phonemes assemble into intelligible words, topemes assemble place. The usefulness of thinking in these terms is that we can account for different levels of topemes, and hence, different places that nest into each other, that overlap, that are all experienced as different places.
(30) place is already digital.
(31) Topemes organize and behave like code, in Berry s sense.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (36) 20130929c 0 -2+ progress/2013/02/notes_for_janz-betweenness_of_code.html
Example of Edmonton mallspace as digital and analog, exemplifying Coyne tuned place and Deleuze societies of control, de Certeau space is practiced place. (36) Where I amend [de Certeauピ] work is to say that the place that gets practices is not an uninterpreted given, waiting to be acted upon by humans and others. Those places are assemblages, felt as whole and unique, but assembled out of contingent, replicable and iterable components.

5 1 1 (+) [-4+]mCQK janz-betweenness_of_code (40) 20130929d 0 -3+ progress/2013/02/notes_for_janz-betweenness_of_code.html
What both de Certeau and Janz seem to miss in asserting continuum between engineering knowledge and digital place (scene) is working code, the intrinsic value of spending time writing software and tinkering with electronic machinery: I believe this is because most theorists forget or have not given much heed to the fact that code is always a combination of machine and human languages, for example C++ and English. (40) Code is the basis of digital place. Digital place is assembled, emergent place. It resists elements of the phenomenological sense of place it is scene to phenomenology s dwelling .

5 1 1 (+) [-4+]mCQK janz-philosophy_in_an_african_place (1-2) 20130503 0 -14+ progress/2013/05/notes_for_janz-philosophy_in_an_african_place.html
Nowhere of obsolescence is correlated for philosophy of computing to nowhere of oblivion and derivativeness problematizing African philosophy; compare to Latour claim we know foreign tribes better than local technological cultures. (1-2) The history of African philosophy has been the history of struggle to find a place, or to claim a place, or to assert the entitlement to a place, in the face of those who have maintained that it has no place. . . . Not the nowhere of transcendence, nor the nowhere of primordiality, or memory, or promise, but rather the nowhere of oblivion, or at best derivativeness.
(2) In each case, a hermeneutic of suspicion breaks apart philosophyピ pretensions to uniquely access the universal, and if it has no more access to universals, its
raison dテtre dissipates.
(2) Is this what is behind imagining a geography of philosophy, a breakdown or dissipation of philosophy? I do not think so. . . . Placing philosophy in a geography suggests that it has contingent but not arbitrary interests, that it responds to and shapes a particular set of conditions of reflection.
(3) The recognition afforded philosophy by other disciplines is such that philosophy has been given a territory in relation to other territories, with disputed borderlands to be sure, but with a kind of integrity.
(3) how could we tell the difference between our abstract image of philosophy and the one we have inherited from others in the West who have also identified themselves as part of this enterprise?

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Nowhereness like OGorman remainder; can there be a philosophy of computing, if so, for whom? (3) Africa has always labored under the accusation of the West that it is incapable of generating a philosophy. Even now, African philosophy is as likely to be seen as a species of cultural or postcolonial studies, or of self-studies areas such as African-American studies.
(4) The frustration is understandable, and points to the effort wasted on justifying oneピ existence, and the insult implied in answering someone elseピ challenge.

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Asking why using philosophical reason comparable to asking why think by working code; goal should be creative production, not justification. (4) One might ask what it is, from any given culture, that a person feels the need to use philosophical reason to analyze or reflect.

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Heidegger and Merleau-Ponty suggest importance of milieu for making types of knowledge possible. (8) Heidegger, perhaps, gives the first systematic glimpse into place, but it falls to
Merleau-Ponty to make the concept the centerpiece of a philosophical system. One might take his notion of embodied knowledge as requiring a sense of place for fulfillment. The two together, along with any mediating devices (such as technology) that make the connection between body and palce possible, we will call the milieu. When we ask about place, therefore, we ask about the type of knowledge that is made possible in a particular milieu. To a certain extent, the knowledge itself will be a function of the milieu, and both the palce and the body that knows the place will find their identity in the kind of relationships possible in the milieu.

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Topeme as smallest intelligible unit of place. (13) The smallest intelligible unit of place question (which I am calling the topeme ) also raises the issue of the exclusivity of place.
(14) The question of the topeme also raises the issue of the distinction between space and place. . . . Place is like a language, but that language is not reductionist.

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De Certeau space as practiced place, suffused with meaning of practices, trace of divine: try thinking with respect to spaces and places where one worked and works code, such that even simulacral, virtual realities emanate practices; relate to Ulmer mystory. (22) Michel
de Certeau refers to space as practiced place, or place that has had the meaning of practices imposed upon it.
(22) And, place may be understood as the trace of the divine.
(23) Heideggerピ most important legacy may just be that he pointed us to the significance of questions not just for justifying our knowledge, but for recognizing our human experience as such.

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Compare appropriateness of place for philosophizing with computers; dismissal of programming languages and any specific run time instances or manifestations as unphilosophically unlike critical textual artifacts to start philosophy of computing from creative well of critical programming studies. (24) Africa is a good starting point for this study precisely because of the history of its dismissal.
(25) The nature of textuality and its relationship to philosophical discourse is a live issue with practical consequences for African philosophy, in different ways than may be the case for Western philosophy. . . . African philosophy has tended to focus on subject matter outside of itself, and not seen its own work as supporting philosophical reflection.
(25) it is at the point of a new kind of self-consciousness, the kind that happens when a group of scholars move from justification or legitimation of their activities to a hostile world, to the ability to generate new insights for their own purposes.
(26) My argument here is that the question itself has distracted scholars from moving to a more creative and less defensive posture, one which can truly examine the interesting and useful ideas that might come from the sages, from the proverbs, or from the academy.

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Difficulty of obtaining philosophy written in Africa like difficulty of obtaining source code and other documentation of technological undertakings, although Internet and especially floss ethic has reversed this and invites a second look. (27) There is no special virtue of having written in Africa itself; however, that is a group that has been systematically ignored, if only because their work is often so difficult to obtain.
(27) I believe African philosophy has a great deal to contribute to philosophy in general, which the rest of the world has not yet had the ears to hear.

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Redirection of concepts initially deployed spatially instead of platially, with aim of generating new concepts rather than justifying the field of African philosophy. (28)
Philosophy in an African Place is structured dialectically, recognizing the paradoxical argument I wish to make. The dialectic is between the concept of place itself and a set of concepts in African philosophy. In this introduction, I have tried to sketch out a schematic of place that I believe is useful in uncovering African philosophy. Then, for the bulk of the chapters, I consider a set of concepts within African philosophy which have been used spatially instead of platially, that is, they have been used to establish and/or defend a territory known as African Philosophy rather than generate new concepts within African philosophy. The intention is not to reject those concepts, but to redirect them. In the final chapter of the book I return to the question of the nature of place, with a new set of concepts provided by African philosophy, and consider what has been made available by the redirection of African philosophy.

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Traditional and modernist maps. (30) Before the modern Western impulse to exploration and colonization, maps tended to be records of significant places.
(30-310 Now, maps are of Godピ pursuits, made possible through the auspices of scientific method (another mapping technique) and the universal pretense of modern life.
(31) African philosophy has proceeded as if it is drawing a modernist map.
(32) My intention is not to undermine them, but to undermine their essentialist, mapping of space function. I wish to retain the dynamic, creative nature of these concepts, as they transform themselves into adequate concepts for particular thought-lives.

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Tradition as related to encoded meanings and values extensible to programming practices and more adequately addresses materiality of code than Floridi and Tanaka-Ishii: that which is unexamined. (42) With the dawn of modernity, tradition progressively is seen as that which is unexamined.
(43) The significance of the difference between history and tradition should not be overlooked. . . . One way to make the distinction is that history tends to be related to events and people, while tradition tends to be related to meanings and values as coded in ritual and story.
(45) There is a reason for starting with the question of the uses of tradition instead of the definition. It serves to root the concept in a particular set of practices and in a particular kind of discussion.
(45) In short, conceptual analysis itself has a history, has a politics, and cannot be considered a neutral way of doing philosophy.

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Western provenance of tradition as counterposed to modernity. (46) Tradition is a concept with a provenance, specifically, a Western provenance. . . . Tradition makes sense only counterposed to modernity.
(47) With the rediscovery of history in nineteenth-century Germany, tradition takes on a different role. It becomes the collection of stories that form the march to the present.
(47) Indeed, tradition takes on all the marks of a Hegelian
Aufhebung it is something that needed to exist at a particular time, but it also needed to be overcome.
(48) Whether tradition is used explicitly or not, supposing that we can identify the cultures that have a pure version of the term already imbeds the Western sense of the debate.
(49) Paul
Ricoeur addressed the question of tradition in Time and Narrative. . . . We are always caught up in traditionality, Ricoeur maintains (following Gadamer), but we are not necessarily caught up in any particular tradition, thus enabling the critique of traditions themselves (following Habermas), including ones that undergird our rational accounts of the world.
(50) But, as Robert Piercey has argued, traditionality and tradition are not as easy to separate as it seems.

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Tradition as mode of thought relating to cultural competence; challenge of navigating micro-cultures of modern societies. (51) None of this means that philosophers should not subject everything in a culture to the rational gaze, but it does mean that we have to recognize that tradition is a mode of thought, not an object of thought. It is what makes cultural competence possible. The problem with modern societies is not that they do not have traditions, but that competence in those cultures is so much more varied, and there are so many more micro-cultures to navigate.

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Gadamer festival theoros engaged spectator, rethinking through representation, reflective appropriation by new generation: consider with respect to SCA, programming cultures, and finally machine cognition. (54) Gadamer points out that
theoros refers to someone who takes part in the delegation to a festival (124). That spectator engages in theoria, participating through presence.
(54) The
festival is very much like the tradition, as used in the context of African philosophy. The transmission of tradition may be seen as the basis of theoria. The spectator, who is the participant in the reenactment of the festival known as communal life, engages in the process of re-thinking through re-presentation. So, it is not just that elements are placed at the disposal of a new generation.

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David Gross reclamation of sense of otherness of tradition via current practices and written records more applicable to history of computing than African philosophy. (57) [David]
Grossピ preference is to remember what is significant about tradition its sense of otherness.
(58) Gross sees two basic sources to make this reclamation possible the traces of tradition that exist in current practice, but have been largely forgotten, and the written record. It is interesting to note that neither of these may be very useful to the African philosopher concerned about the recovery of tradition.
(59) Interestingly, both agree that tradition is an irruption, an aporia. For Gross, it is an aporia in modernity, and for Benjamin, in history.
(59) The possibility that tradition is disruption is itself a disruptive thought.
(59) Tradition as disruption must disrupt not only unreflective Western modes of power/knowledge, but also the hyper-theorized postcolonialims that essentially withdraw the traditional from the tradition.

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Tradition as mode of thought mediates liminal area between rational gaze and its periphery, even in ultrarational activities like programming, engineering, integration. (60) Tradition brings up the liminal area between thought and its other, or between the rational gaze and its periphery.
(60) This is where African philosophy gets interesting. Places are certainly traditional, but tradition is also a place, one which is never unambiguous or pure, but is also not reducible to an abstraction. People cannot choose to live or not live in tradition; rather, tradition becomes a particular kind of useful story about a place that one inhabits, and more than that, the context for rational thought. Tradition, then, is not (solely) an object of thought but a
mode of thought.

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Apply tradition as mode of thought mediating liminal area between rational gaze and its necessary peripheries to philosophical studies of computing and programming, in which embodied thinking necessarily interfaces and potentially programs as it addresses situatedness in places; Janz sense of philosophy respecting tradition requiring taking debts and duties seriously well expressed by protocol distributed control operation, and vice versa, working through Galloway, Tanaka-Ishii, Berry, going beyond emergence from subterranean streams to directedness of technological mastery that is nonetheless peripheral to philosophical gaze. (61) What happens when the reflective scholarly work on tradition is turned back on the culture and becomes part of its life? What happens when philosophy takes seriously the debts and duties it has to the place(s) from which it comes? Under these conditions, we have the potential for new ideas that spring from tradition.
(61) Liminality is different in different places, and part of the platial task of philosophy is to identify both the lived meaning of the participants, and also to turn back on itself and recognize its own place in that meaning. This is truly thought thinking itself.

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Shortcoming of mapping as inherently structural activity. (84) This is the core of my concern with the strategy of defining and describing African philosophy. While the map may give the feeling that understanding has been achieved, it is not necessarily so. Like Foucaultピ description of animals in the Chinese encyclopedia, there is always another way of sorting out the world, and the fact that the new way may be unfamiliar does not in itself mean that it is wrong.

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Compare to Deleuze and Guattari on the concept. (95) Philosophy is not positivist science. Being disciplined in philosophy must mean something different than just the practice of confirming what we know and then building on it.

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Listening to language: do not be put off by programming languages. (156) The intention of Sapir-Whorf linguistic relativism was laudable it was to break the anthropological hierarchy of cultures which placed the West at the top. However, particularizing the thought of cultures by their language also meant that those cultures remained isolated, objects of investigation by the rational social scientific mind.
(157) The point here is simply that the hope that language will, in some direct manner, lead to philosophy-in-place, will not be borne out. Language is, of course, a central aspect of philosophy, but the analysis of its structure alone will not yield a self-reflective philosophy.

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Philosophy does not inhere in its artifacts, which are instead traces of philosophy occurring; as thought questioning itself, it is a present concern. (178) Philosophy does not lie in its artifacts. These are just shells, carcasses if you will, that give evidence that there might have been philosophy present at one time.
(179) What is the difference? Philosophy, as Hegel put it, is thought thinking itself (or in my formulation, thought questioning itself). As such, it is a present concern.

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Same play for approaching ECT philosophically from various disciplinary methods that address particular technologies or practices. (180) The African philosopher must necessarily draw on research from those who have used various disciplinary methods to address proverbs. That includes paremiologists, anthropologists, semioticians, literary and religious scholars. None of these are philosophical, necessarily, but they all inform philosophical questions.

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Four missions of philosophy for Oruka: truth, aesthetic, communicative, moral. (195) While Oruka explicitly talks about practicality toward the end of the essay [ Achievements of Philosophy and One Current Practical Necessity for Mankind: The Question of the Present and Future of Humanity ], I would like to argue that the most interesting section concerning practicality comes at the beginning, where he talks about four missions (a word he takes as the equivalent of achievement in the paperピ title) of philosophy: the truth mission, the aesthetic mission, the communicative mission, and the moral mission.

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Connect notion of judgment to critical programming to avoid reduction to technical reason, also crucial to Weizenbaum. (198) Humanism itself, for some a value so obvious it is hardly worth arguing for, has been subjected to intense scrutiny by a number of recent philosophers, as carrying with it moral imperatives that marginalize various voices, both present and past, and valorizing a dominant intellectual tradition at the expense of other lesser known streams of thought.
(199) Again, why should this matter? In part, because Kant wrote three critiques. . . . If you consider practical reason by itself, you cannot determine whether you actually are speaking of technical reason, that is, rules of skill which are technically practical, or morally practical, which are founded on the principle of freedom. A new feature of human life is needed, judgment, that can tell us which is which.
(200) Without the notion of judgment, the philosopher seems stuck between providing technical advice or providing commentary on ends, neither of which truly gets at the issue of practice.

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Think about motivating platial, fluid and persistent questions to which texts respond. (218) The key is the
think about the motivating questions to which texts respond. The questions are platial, that is, they are contingent but viscous, that is, they are both fluid and persistent.

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Goal of generating questions seems applicable to unthought philosophies of computing. (219) African philosophy has, by and large, not thought carefully enough about its own questions, but has allowed its questions to be defined by a skeptical and dismissive West. . . . The goal of African philosophy should be to generate and create new questions, which will make possible new concepts.
(219) Questions come from places. They are not transcendental, but rather are rooted in ways of reflectively existing that occur throughout the world. In this sense, viable and stable populations must have some level of philosophy.

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See Deleuze and Guattari What is Philosophy on concept assemblies; Lefebvre production of space simultaneously perceived, conceived, lived. (223-224) Philosophers grammar always exists in two places, at both the level of the explication of life-worlds, and at a more abstract or formal level of concept manipulation. The assembly of concept manipulation uses nothing but the topemes for its constructions. . . . Henri
Lefebvre made this clear in accounting for the production of space, he recognized that we simultaneously exist in perceived space, conceived space, and lived space. . . . These three form a trialectic for him. . . . The problem comes when we do not realize that they are all present, when we think that place is just lived, or just thought.
(224) My argument is that the third location has been largely ignored, and with it the recognition that African philosophy is produced in the relationship between its ground and its thought, and that this relationship is something apart from either of those.

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How may faces of the Other in computing be characterized presupposes place. (241) The point is that African philosophy is defined by its ability to set for itself others for it to understand. The Other of (neo-)colonialism is an important one, but not the only one. There is the other of culture, as Theophilus Okere argues. There is the other of its own tradition, of other world traditions of philosophy, of religion. The other may be relatively benign, as the trope of the mirror or the foil may suggest, or it may be insidious, as the trope of domination may suggest.
(241) The result is a move to the construction of coherence with the realization of complexity, the hope of repetition with the realization of power/knowledge, and the possibility of action with the realization of fallibility.
(241) And, in this way, the self/other relationship presupposes the construction of place.

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Focus on listening and speaking; tie to Chun on reading. (243) Listening suggests inclination, and an active ordering capacity, rather than simply the passive act of reception.
(243) Little attention has been paid to listening in philosophy. The most important work on listening is by Gemma Corradi
Fiumara. The Other Side of Language treats listening as dialogic, having as its goal unity.
(243) Listening cannot presuppose accord, nor does it necessarily have accord as its goal. Rather, it open space for understanding to occur.

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Compare judgment of language competence to rationality. (298) Clearly, the having of a property such as rationality is going to be a lot harder to demonstrate than will the ability to implement reason. It might be analogous to the distinction between knowing that someone knows a language and recognizing their ability to use phrases or sentences in that language. . . . What is needed is for the listener to bring something to the task.
(299) The question of whether rationality is unified, as we shall see below, is the very question at stake.
(299) We might say, then, that while reason is observable and confirmable, rationality is inferred and dependent on context.
(299) Recognizing rationality, then, is more than recognizing the applications or processes of reason. It involves linking together instances of reason with contextual cues to indicate a meaningful context. . . . It is important to note that since rationality is established by those who already have it, the context will be one that existing rational beings will take as determinative.

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Example of medieval philosophical debates over rationality of God versus humans. (299) The point is this: is it possible that difference in rationality might not indicate a lack of rationality, but merely a difference, and that that difference, properly considered, might create new forms of rationality?
(300) Now, the only reason for bringing up the medieval experience is to plant the idea that difference in rationality might be a productive thing, rather than a problem to be overcome.

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Problem of rationality less like different bases of logic in different cultural groups than Chomsky distinction between performance and competence in speaking a language. (301) The problem of rationality is a different one. It has to do not with processes but capabilities and properties. Its crudest formulations came at the end of the Enlightenment, when thinkers such as Hume, Kant, and Hegel argued that Africans were not capable of having a philosophical life because they did not possess rationality. It was this conviction that undergirded colonialism. . . . Like animals, they could be trained; like computers, they could be programmed. It was that Africans did not, and could not, possess rationality.

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Philosophy and other disciplines like languages with many dialects, speaking in ways that betray provenance. (302) The rationality debate takes on the character of the earlier example over whether someone can speak German. . . . The point, though, is that one might think of philosophy as a language, in which case other languages might be other disciplines. . . . Philosophy, though, comes in dialects. Rationality has attended over time to the conditions of its production, not just the demands of universalization. Some philosophers insist that the only concern of philosophy is the universal; I would argue that the universal is always the concern of philosophy, but it is not the location of philosophy. Philosophy is dialectic (although not dialectical), in the sense that it speaks in ways that betray its provenance.

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Rationality also question about thought-life: compare to Suchman plans and situated actions. (302) It is also a question about what I call the フhought-life, or the path that a set of concepts define in a particular place.

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Varieties of rational experience, not layers. (303) But he does not want to tie this diversity primarily to cultural factors. . . . The varieties he discusses are calculative reason (basically scientific reasoning), formal reason (logic), hermeneutical reason (the grounding of the form two kinds in ontology, or in the question of their relation to being), empirical reason (not science, but reason based in experience), phenomenological reason (the relationship of empirical reason to consciousness), and transcendental reason (phenomenological reason extended to the search for the general conditions of consciousness). . . . It is merely a list that underscores his position that there are multiple forms of reason available to anyone, and that this multiplicity cuts across cultural or racial lines.
(303) He finishes the list off with one more form of reason:
ordinary reason. . . . while all these forms of reason are legitimate and contribute to the diversity of rationality, they all must be located in ordinary reason.

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Eze conceptual vernacular as detected by phenomenological analysis of everyday experience without transcendental posturings recognizes diversity of rationality; use method to consider emergence of rationality as programming styles among groups from preliminary studies by Turkle, Rosenberg, and others. (303) Eze frames it as the question of emergence where does rationality come from?
(303) This attention to diversity in rationality Eze calls
conceptual vernacular, which is フhe task of philosophical analysis of experience in everyday cultures of everyday peoples (xv). His task is phenomenological without phenomenologyピ フranscendental posturings, and the resultant derogation of everyday cultures of the peoples of the world.

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Putnam disquotational performance as criterion for ordinary reason, a diachronic account. (304) Eze proposes looking to the
disquotational theory of reference, particularly Putnamピ version of it, as a way to avoid フhese questions about causality without falling into the problem of a reaction to Platonism nor to an embrace of Humeピ hyperbolic skepticism (117). What Eze sees in disquotationality is the ability フo assert something as true by learning the meaning of experienced facts (117). . . . The truth of the statement under question is established by ヅis-quoting it, that is, taking it out of the quotation marks by bringing the level of experience to bear on the statement itself.
(304-305) It is here where we can see that Ezeピ concern is not to identify forms of reason, or distinguish reason from unreason, but to account for what happens in performances of reason, and what is made possible when reason is performed. It is a creative act ヌnowing how to linguistically conform to rules allows one the freedom to generate or reproduce, according to a rule, what is learned from experience in the rules governing disquotation as such (118).
(305) Eze sees this model as one which sidesteps フhe Platonism implicit in a strong correspondence theory of truth, but also the echoes of Platonism in thick realism (e.g.

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Creative potential in discovering emergent practiced expressions of rationality helps assimilate cyborg, extended mind subjectivities to traditional Cartesian mind (Hayles), including practices derived from critical programming. (306-307) The example to this point has been based on Putnamピ
internal realism. What does Eze add? I believe he adds the move from reason to rationality. In other words, we have to figure out what the socially appropriate questions are. . . . The key is not to identify who is and who is not rational (everyone is), but rather to see what new concepts might be made available under emergent practiced expressions of rationality.

5 1 1 (+) [-4+]mCQK johnson-user_centered_technology (129) 20130930o 0 -11+ progress/2009/01/notes_for_johnson-user_centered_technology.html
What about the localized situation where the user is intending to become proficient in the technology as a technologist, engineer, or scientist: we have to avoid writing the designers out of the system; see the comments on learning through doing on 133-134. (129) The core of the user-centered view, then, is the
localized situation within which the user resides.
(131) The user-centered view continues outward by taking into account the
tasks and actions the user will be performing as a result of the users situation.
(131) Based upon a rational description of how the user
should act, traditional task analysis merely reflects the anticipated actions of an idealized, logical user.
(131) Second, the tasks in traditional task analysis are still dictated by the system.
(132) Instead, the analysis attempts to understand the irrational or contingent occurrences that users experience within their local, everyday spaces. For instance, it is important in user-centered documentation to illuminate fundamental characteristics of users situations to describe those
cunning solutions that users have developed for dealing with technology. . . . These moments of metis or articulation work depict users producing knowledge, or at least displaying that they themselves have constructed/produced in the past and are now using to perform in the present situation. Such localized, domain knowledge is unaccounted for through most computer documentation development processes, and, subsequently, the localized cunning knowledge of the work environment fails to surface in the written texts themselves.

5 1 1 (+) [-4+]mCQK johnson-user_centered_technology (150) 20131103a 0 -1+ progress/2009/01/notes_for_johnson-user_centered_technology.html
Invoke Yeats on recasting technical writer, combining with exposure to philosophy of computing as flip side of more enlightened programmers who also partake in creating documentation. (150) A recasting of the technical writer, though, will ultimately call for an increased role in the decision-making processes of technological development.

5 1 1 (+) [-4+]mCQK kahn-noise_water_meat (40) 20131103 0 -2+ progress/2011/08/notes_for_kahn-noise_water_meat.html
Attempt to make meaning from oscillator noise like listening to a foreign language: compare to making sense of streaming data, hex dumps, noting VCS trick of displaying memory contents. (40) A similar thing happens when one encounters a foreign language. Although at times a person may listen very intently and yet go away with few tangible rewards, it nevertheless demonstrates that the urge against all odds to continuously make meaning from linguistic noise is very strong.

5 1 1 (+) [-4+]mCQK kemeny-man_and_computer (6) 20130307 0 -4+ progress/2013/03/notes_for_kemeny-man_and_computer.html
Rupture with prior static symbols and semiotic systems because of machine unattended internal memory stepwise operation leading to programming, although it may become understood as another natural language, if not already assumed for digital natives (thus computer based testing in public education). (6) Von Neumann proposed that once should be able to store a set of instructions within the internal memory of the machine so that the computer could go from step to step by consulting its own memory without waiting for human interference. Such a set of instructions is now known as a program, and the ability to program computers has been the single major breakthrough that differentiates a modern computer from an old-fashioned business machine.
(6) Of course all the electronic components that von Neumann proposed some twenty-five years ago are now hopelessly out of date, but even the most complex modern machine is based on the principles that he outlined at that time. He was a prophet in predicting the impact of modern computers, but even he underestimated the rapid growth of electronic technology and therefore failed to anticipate the incredible increase in computing power and the impact that the computer would have within a generation.

5 1 1 (+) [-6+]mCQK kemeny-man_and_computer (46-47) 20130307y 0 -1+ progress/2013/03/notes_for_kemeny-man_and_computer.html
Procedural rhetoric example of Ramsay pataphysic production of imperative narrative describing a means of thinking about machine operations, which is also a machine way of thinking about humans, by considering how humans think about machines. (46-47) If the reader will now substitute computers for human beings, human beings for the more intelligent creatures and reduce the time scale by a million, he will understand the computers point of view about time sharing.

5 1 1 (+) [-6+]mCQK kemeny-man_and_computer (58-59) 20130310a 0 -3+ progress/2013/03/notes_for_kemeny-man_and_computer.html
Critical programming potential in human beings acquainted with powers and limitations in creative design use and shared visual and audio functions. (58-59) Until we can bring up a new generation of human beings who are thoroughly acquainted with the power and limitations of computers, who know what questions have to be asked and answered, and who are not intimidated by computer experts in a debate, we cannot hope for a fundamental change. I see great promise in the reactions of recent Dartmouth students. Now that most of them have first-hand experience with computers, they approach computer applications without fear or superstition and with considerable understanding of how computers can serve mankind.

5 1 1 (+) [-4+]mCQK kemeny-man_and_computer (104) 20131103a 0 -12+ progress/2013/03/notes_for_kemeny-man_and_computer.html
Suggestion of writing programs to carry out research project initiates new kind of scientific practice that permeates humanities. (104) Once the data are in convenient form, even if none of the existing programs will do the job,
in a time-sharing system it is not difficult to write a new program to carry out a particular research project. . . . This conversion process will change student records from a bookkeeping system into a management information system.
(105) [Herbert]
Simonピ thesis is that a good information system should provide us, not with as much information as possible, but with the least information that servers our need.
(105) The purpose of a well-designed management information system is not to provide a great volume of information. The job of the computer is to store this great amount of information and to provide summaries to management as they are requested or when the computer spots certain danger signals that the management has asked to have monitored. . . . The computer should also be able to provide summary information in any form requested, not simply in the form that some computer programmer thought would be convenient.

5 1 1 (+) [-4+]mCQK kemeny-man_and_computer (108) 20131103h 1 -3+ progress/2013/03/notes_for_kemeny-man_and_computer.html
Model as theoretic description of how a phenomenon like a company or university functions using sets of formulas or computer program code (Ramsay declarative and imperative). (108) By a model I mean a theoretical description of how the company functions. This may consist of a set of formulas, or it could be in the form of a computer program.
(110) The difficulty in constructing such a model is not a shortcoming of computers, or the problem of writing a sufficiently sophisticated program, but our lack of understanding of how an institution operates.

5 1 1 (+) [-4+]mCQK kirschenbaum-extreme_inscription (102 endnote 31) 20131001d 0 -14+ progress/2012/08/notes_for_kirschenbaum-extreme_inscription.html
Here it is realized that new fantasies via programming emerge with aerial densities (Kittler), beyond anything von Neumann or others could have imagined could be done with machines by programming. (102 endnote 31) Prior to MFM (Magnetic Force Microscopy), samples of magnetic recording media were imaged by treating them with a ferrofluid, a liquid magnetic suspension that produced patterns visible under an optical microscope. Today MFM is being supplemented by a newer technique call spin-stand imaging. . . . Three monitors provide views: one shows an optical magnification of the surface of the sample, the second displays instrumentation and settings, the third displays reconstructed images, both AFM and MFM. . . . If we do the math eight bits in a byte we can see that we might, assuming optimal conditions, be able to image seven or eight bytes per minute. . . . Though recoveries of complete files are theoretically possible (through what is known in the trade as heroic efforts ) the process would be extremely painstaking and requires weeks or many months.

5 1 1 (+) [-4+]mCQK kirschenbaum-extreme_inscription (103) 20131001g 0 -13+ progress/2012/08/notes_for_kirschenbaum-extreme_inscription.html
All electronic data is hypermedia, which could be fantasized until actually referenced although seem to realize in note 34; self-representation in future could begin with UNIX-like filesystem ext for example. (103) Every formatted hard disk stores its own self-representation, a table of file names and addresses known (on Windows systems) as the File Allocation Table (FAT). . . . The basic unit for file storage is not the sector but rather clusters, larger groupings of typically 32 or 64 contiguous sectors in a track. . . . (In a very basic way, then, all electronic data is
hypermedia to the FAT). . . . The FAT itself a purely textualized constructed and that data structures it maps, is arguably the apotheosis of a rationalization and an atomization of writing space that began with the discrete pages of another random access device, the codex.

5 1 1 (+) [-4+]mCQK kitchin_and_dodge-code_space (13) 20130909b 0 -13+ progress/2013/09/notes_for_kitchin_and_dodge-code_space.html
In addition to ignoring role of software on space and automated management, ironically very little code actually cited in the software studies referenced: need more working code. (13) Software studies focuses on the etiology of code and how code makes digital technologies what they are and shapes what they do. It seeks to open the black box of processors and arcane algorithms to understand how software its lines and routines of code does work in the world by instructing various technologies how to act.
(13) All too often, however, they focus on the role of software in social information, organization, and regulation, as if people and things exist in time only, with space a mere neutral backdrop. . . . Space is not simply a container in which things happen; rather, spaces are subtly evolving layers of context and practices that fold together people and things and actively shape social relations. . . . Software matters because it alters the conditions through which society, space, and time, and thus spatiality, are produced.
(13) Our principal argument, then, is that
an analysis of software requires a thoroughly spatial approach.
(16) we develop a distinct understanding of spatiality that conceives the world as ontogenetic in formulation (that is, constantly in a state of becoming) and rethink software-based governance as a system of
automated management.

5 1 1 (+) [-6+]mCQK kitchin_and_dodge-code_space (157) 20130929n 0 -2+ progress/2013/09/notes_for_kitchin_and_dodge-code_space.html
Obligatory ethnographic study along with software studies for code/spaces of air travel; applicable to other domains such as process control automation and virtual worlds in MMORPGs? (157) Despite these efforts to further deepen deterministic forms of automated management, the code/spaces of air travel will continue to be contingent and relational in nature, the products of complex and diverse interactions between people and code. As such, we believe these interactions warrant further attention and study, requiring detailed ethnographies of aviation across peoples (passengers by class, race, gender, age, disablement, and different kinds of workers), types of airports (local, national, and international hubs) and in a range of nations (with differing political economies, state policies, legislation, and business practices).

5 1 1 (+) [-4+]mCQK kittler-gramophone_film_typewriter (xl-xli) 20131001c 0 -6+ progress/2011/09/notes_for_kittler-gramophone_film_typewriter.html
Sterne in Audible Past carefully develops argument against transcendental original/copy distinction in sound reproduction that is echoed here with respect to the requirement of using media in order to contemplate anything, including the nature of media. (xl-xli) We can provide the technological and historical data upon which fictional media texts, too, are based. Only then will the old and the new, books and their technological successors, arrive as the information they are. Understanding media despite McLuhanピ title remains an impossibility precisely because the dominant information technologies of the day control all understanding and its illusion. . . .

5 1 1 (+) [-4+]mCQK kittler-gramophone_film_typewriter (xli) 20131001d 0 -2+ progress/2011/09/notes_for_kittler-gramophone_film_typewriter.html
We can include circuits, but should continue in virtual reality by writing computer programs, by programming, thinking pro and gramming as a historical sequence from the present to previous electronic and Greek grammata as external marks in Phaedrus eras, stain the visual (could be audible) field with their marks, after Kittler and Manovich declare that software has taken command, despite the complaint that inscrutable machine processes are not worth attempting to comprehend, since in the end we will encounter either reflections of our own concepts of cognition, or the limits of perceptibility. (xli) Whosoever is able to hear or see the circuits in the synthesized sound of CDs or in the laser storms of a disco finds happiness. A happiness beyond the ice, as Nietzsche would have said.

5 1 1 (+) [-4+]mCQK kittler-gramophone_film_typewriter (3) 20131103a 0 -4+ progress/2011/09/notes_for_kittler-gramophone_film_typewriter.html
Zizek fantasy comes first, eventually the Lacanian Big Other replies as AI. (3) But these sense perceptions had to be fabricated first. For media to link up and achieve dominance, we need a
coincidence in the Lacanian sense: that something ceases not to write itself. Prior to the electrification of media, and well before their electronic end, there were modest, merely mechanical apparatuses. Unable to amplify or transmit, they nevertheless were the first to store sensory data: silent movies stored sights, and Edisonピ phonograph (which, unlike Berlinerピ later gramophone, was capable both of recording and reproducing) stored sounds.

5 1 1 (+) [-6+]mCQK kittler-gramophone_film_typewriter (16-17) 20131002 0 -4+ progress/2011/09/notes_for_kittler-gramophone_film_typewriter.html
Human being is equated to natural automata running programs; how does this distortion of human being affect our distorted view of the Lacanian Big Other? (16-17) Thought is replaced by a Boolean algebra, and consciousness by the unconscious, which (at least since Lacanピ reading) makes of Poeピ Purloined Letter a
Markoff chain. And that the symbolic is called the world of the machine undermines Manピ delusion of possessing a quality called consciousness, which identifies him as something other and better than a calculating machine. For both people and computers are subject to the appeal of their signifier ; that is, they are both run by programs. Are these humans, Nietzsche already asked himself in 1874, eight years before buying a typewriter, or perhaps only thinking, writing, and speaking machines?

5 1 1 (+) [-4+]mCQK kittler-optical_media (33) 20120105 0 -6+ progress/2012/01/notes_for_kittler-optical_media.html
Permissible to talk about technical details as long as dealing with early instances on account of their manageable complexity; how does this mesh with multiple generations of technologies, where for instance we do want to talk about object oriented design, but must therefore tarry in very advanced versus original electronic computing machinery: the good old dilemma at the heart of the philosophy of computing that has been the subject of my thoughts for years. (33) I will therefore focus on the history of technology and will not exclude comments on patent specifications if only, at the very least, to convey a certain know-how. . . . For didactic reasons, it is advisable to present solutions to complicated technical problems at the moment they first emerged, as they are therefore in a condition where they are still easily comprehensible and apperceptible basic circuits, which the inventors themselves must first convert from everyday language into sketches of technical plans, so to speak. In contrast, a television appliance in its contemporary, practically finished form has been through so many development teams and laboratories that it is impossible for anyone to account for all of its individual parts any more.

5 1 1 (+) [-4+]mCQK kittler-optical_media (49) 20131103g 0 0+ progress/2012/01/notes_for_kittler-optical_media.html
The organization of this book, like Wittgenstein, lends itself to CSS formalization of heading styles, OHCO favorable. (49)

5 1 1 (+) [-6+]mCQK kittler-protected_mode (168) 20131001i 0 -2+ progress/2012/12/notes_for_kittler-protected_mode.html
Where does free software fit for Kittler after quoting von Hofmannstahl: compare to Tanaka-Ishii or Chun on vicissitudes of execution. (168) Hugo
von Hofmannsthal once ascribed the ability to read what has never been written to the wonderful being called Man. Similar crypto-analyses must become universal and mechanical in the chaos of codes that begins with the world-historical dismissal of everyday language in favor of a universal discrete machine.

5 1 1 (+) [-6+]mCQK kittler-there_is_no_software (148-149) 20131001d 0 -9+ progress/2012/12/notes_for_kittler-there_is_no_software.html
Nonvocalized acroymns outside phonetic reading thought/subjectivity. (148-149) To wordprocess a text, that is, to become oneself a paper machine working on an IBM AT under Microsoft DOS, one must first of all buy some commercial files. . . . On the one had, they bear grandiloquent names like WordPerfect, on the other hand, more or less cryptic, because nonvocalized, acronyms like WP. . . . Executable computer files encompass, by contrast not only to WordPerfect but also to big but empty Old European words such as the Mind or the Word, all the routines and data necessary to their self-constitution.

5 1 1 (+) [-4+]mCQK kittler-world_of_the_symbolic (135) 20131104e 0 -2+ progress/2012/06/notes_for_kittler-world_of_the_symbolic.html
What separates Lacan from the next metaphysical/ontological/methodological iteration? (135) Hegel and Freud are separated (according to Lacan) by a technical invention: Wattピ steam-engine centrifugal governor, the first negative feedback loop, and with that Mayerピ Law of Constant Energy, the numerical basis of Freudピ economy of desire. Similarly, Freud and Lacan are separated by the computer, Alan Turingピ Universal Discrete Machine of 1936.

5 1 1 (+) [-4+]mCQK kramer-cultural_techniques_of_time_axis_manipulation (95-96) 20131002e 0 -7+ progress/2012/08/notes_for_kramer-cultural_techniques_of_time_axis_manipulation.html
Epistemological reduction to representation by technological processes; give Kittler method a chance to be an idea pump for experiment waiting for Big Other to speak as halting problem. (95-96)
Everything that can be described, can be represented in the terminology of technological processes. . . . The decision to adopt a technologically biased terminology in contrast to a ドermeneutic vocabulary, for example is not necessarily wrong to begin with. Instead, one might grant this terminology a probation period since it attempts to describe something in a way that allows the surprising, the unexpected, and the new to emerge.
(96) What conception of the technological becomes operative with this approach?

5 1 1 (+) [-4+]mCQK lammers-programmers_at_work (2) 20131002e 0 -1+ progress/2012/04/notes_for_lammers-programmers_at_work.html
How about studying mediocre programmers, not possible in pre-1986 but now readily available examples; or, as Kittler suggests, would there be any value in or interest in studying the average programmer? (2) In addition, we asked each programmer to provide us with samples of his work either a piece of code, a program, some sketches or doodles of program designs to provide our readers with a glimpse of the programmerピ style when he puts his thoughts down on paper.

5 1 1 (+) [-4+]mCQK lammers-programmers_at_work (10) 20131002l 0 -10+ progress/2012/04/notes_for_lammers-programmers_at_work.html
Simonyi: Critical code or programming studies point about clever Naur compiler concretizations. (10) The Danish computer also had an incredible influence on me. At that time, I had probably the worldピ best Algol compiler, called Gier Algol. Before I went to Denmark, I had complete listings of the compiler, which I had studied inside and out. It was all written in machine language, so it was both a lesson in machine-language programming and an aesthetically beautiful way of thinking about a compilation process. It was designed by Peter Naur.
(10) If you scan backwards they become backward references, which are easy to resolve. Just by looking at a program in a new way, what formerly might have been rather difficult to solve becomes easy to solve.
(11) There is a lot of science in programming, and at the same time it is somewhat of a trade. In fact, for many people, programming is a complex skill, very much like toolmaking, that requires a lot of care.
(13) But if a code has some redeeming qualities, I donフ think it needs to be structured in a mathematical sense to be beautiful.

5 1 1 (+) [-4+]mCQK landow-hypertext_3_0 (15) 20131003c 0 -2+ progress/2011/07/notes_for_landow-hypertext_3_0.html
Method: is technical education infused (spliced) or woven humanities discourse? (15) The anchor feature in HTML, which is created by the <a name> tag, thus permits authors to link to a specific section of long documents.
(15) A fully hypertextual system (or document) therefore employs a seventh form,
one-to-many linking linking that permits readers to obtain different information from the same textual site.

5 1 1 (+) [-4+]mCQK landow-hypertext_3_0 (315) 20131005 0 -7+ progress/2011/07/notes_for_landow-hypertext_3_0.html
Role of programming understood in terms of older technologies of production? (315) Digital media, hypertext, and networked computing, like other innovations, at first tend to be (mis)understood in terms of older technologies.
(316) The inappropriate use of the printed page as a basic model in an electronic environment appears again in the widespread misuse of PDF (Portable Document Format) files on websites.
(319) The same approaches to incorporating websites into institutional practice that we saw in museums occur in many colleges and universities. . . . Erasing these materials at semesterピ end also destroys the possibility of creating valuable course memory.

5 1 1 (+) [-4+]mCQK landow-hypertext_3_0 (320) 20131005b 0 -5+ progress/2011/07/notes_for_landow-hypertext_3_0.html
Willingness to make small contributions to ongoing enterprises over creating a new body of materials excellent entry point for leveraging free, open source projects in digital humanities, as I do with symposia. (320) Third, a course website is almost always associated with a particular instructor. . . . I find that people are far more willing to contribute a small module to an ongoing enterprise, such as this kind of website, then to begin creating a body of materials by themselves.

5 1 1 (+) [-4+]mCQK latour-why_has_critique_run_out_of_steam (225) 20120724 0 -2+ progress/2012/07/notes_for_latour-why_has_critique_run_out_of_steam.html
Charge that academia slow to prepare for new threats, tasks, and I would add tools: starting to connect a second Latour text into the reading lists from which derive both the exam questions and the exam responses I will write either with or without help from this software system; actually it seems rather odd that I would be prohibited from enhancing my human cognitive performance by writing software to use with the exams, the prospectus, and the eventual dissertation product PHI. (225) It does not seem to me that we have been as quick, in academia, to prepare ourselves for new threats, new dangers, new tasks, new targets.
(226) To prove my point, I have, not exactly facts, but rather tiny cues, nagging doubts, disturbing telltale signs.

5 1 1 (+) [-4+]mCQK latour-why_has_critique_run_out_of_steam (248) 20131003r 0 -7+ progress/2012/07/notes_for_latour-why_has_critique_run_out_of_steam.html
Invocation to please touch and deploy ties to OGorman scholarly remainder and Bogost philosophical carpentry into critical programming. (248) We all know subcritical minds, thatピ for sure! What would critique do if it could be associated with
more, not with less, with multiplication, not with subtraction. Critical theory died away long ago; can we become critical again, in the sense here offered by Turing? That is, generating more ideas than we have received, inheriting from a prestigious critical tradition but not letting it die away, or dropping into quiescence like a piano no longer struck. This would require that all entities, including computers, cease to be objects defined simply by their inputs and outputs and become again things, mediating, assembling, gathering many more folds than the united four. If this were possible then we could let the critics come ever closer to the matters of concern we cherish, and then at last we could tell them: Yes, please, touch them, explain them, deploy them. Then we would have gone for good beyond iconoclasm.

5 1 1 (+) [-4+]mCQK leorke-rebranding_the_platform (267) 20131003i 0 -1+ progress/2013/06/notes_for_leorke-rebranding_the_platform.html
Question whether platform studies approach sustainable beyond manageable complexity also questions book form of presentation; tie to Bogost carpentry and need to do critical programming. (267) This entails becoming more self-reflexive about what it means to focus on the platform as an object of theoretical analysis.

5 1 1 (+) [-4+]mCQK lessig-free_culture (45) 20131003e 0 -5+ progress/2008/11/notes_for_lessig-free_culture.html
For the uses and advantages of FOSS for life, a maneuver within the dominant, repressive legal and technical codes of the permission culture. (45) As [John Seely]
Brown believes, we learn by tinkering. When a lot of use grew up, he explains, that tinkering was done on motorcycle engines, lawnmower engines, automobiles, radios, and so on. But digital technologies enable a different kind of tinkering - with abstract ideas through in concrete form.
(46) The best large-scale example of this kind of tinkering so far is free software or open-source software (FS/OSS).
(47) The law and, increasingly, technology interfere with a freedom that technology, and curiously, would otherwise ensure.

5 1 1 (+) [-4+]mCQK levi_strauss-structural_study_of_myth (171) 20130908 0 -20+ progress/1996/02/notes_for_levi_strauss-structural_study_of_myth.html
Note interesting numbering style: philosophy of computing could present this numbering style, those of others including Wittgenstein, along with logical structure of major arguments, as aspects of philosophical discourse (writing and speaking) that are most like the determinacy of compiled and interpreted source code in computer programming languages typical, mainstream computers that run the Internet, whose machine being constitutes the Internet, the inhuman element of cyberspace. (171) 1.3. . . . Whatever the situation may be, a clever dialectic will always find a way to pretend that a meaning has been unravelled.
(171) 2.0. . . . With myth, everything becomes possible. But on the other hand, this apparent arbitrariness is belied by the astounding similarity between myths collected in widely different regions.
(171) 2.1. It is precisely this awareness of a basic antinomy pertaining to the nature of myth that may lead us towards its solution. . . . Ancient philosophers were reasoning about language the way we are about mythology.

5 1 1 (+) [-4+]mCQK lyotard-postmodern_condition (81) 20110704a 0 -10+ progress/2011/07/notes_for_lyotard-postmodern_condition.html
Postmodern works without rules until the work is complete enough that they appear after the fact: easier to illustrate in writing bricolage style programming. (81) The postmodern would be that which, in the modern, puts forward the unpresentable in presentation itself. . . . The artist and the writer, then, are working without rules in order to formulate the rules of what
will have been done. . . . Post modern would have to be understood according to the paradox of the future (post) anterior (modo).
(81) It seems to me that the essay (Montaigne) is postmodern, while the fragment (
The Atheaneum) is modern.

5 1 1 (+) [-4+]mCQK lyotard-the_inhuman (57) 20130831 0 -5+ progress/2013/08/notes_for_lyotard-the_inhuman.html
How do new technological writings afford anamnesis is a task for future thinking and trying out. (57) The whole question is this: is the passage possible, will it be possible with, or allowed by, the new mode of inscription and memoration that characterizes the new technologies? Do they not impose syntheses, and syntheses conceived still more intimately in the soul than any earlier technology has done? But by that very fact, do they not also help to refine our anamnesic resistance? Iネl stop on this vague hope, which is too dialectical to take seriously. All this remains to be thought out, tried out.

5 1 1 (+) [-4+]mCQK mackenzie-cutting_code (93-94) 20130803 0 -4+ progress/2013/07/notes_for_mackenzie-cutting_code.html
Fieldwork philosophizing with Java programming language study follows Janz question how does one do philosophy in this place rather than transposing concepts from other disciplines. (93-94) The trajectory of a specific quasi-technical process of virtualization began in the mid-1990s. In examining this trajectory, rather than transposing the concept of the virtual from cultural theory or philosophy onto new media, I undertake some fieldwork in philosophy, as Pierre
Bourdieu termed it (quoted in Rabinow 2003, 84-5), via Java, a programming language and software platform dating from the mid-1990s. Virtuality, I would argue, is a practical project of detachment, lifting-out or disembedding actions from existing social, organization and communicative contexts a project that produces new forms, practices, interpretations and subjectifying effects in response. The process of abstraction in Java code and programming, as we shall see, removes or brackets some things (such as hardware or operating system specificities), but makes other relations possible.

5 1 1 (+) [-4+]mCQK mackenzie-cutting_code (125) 20130804 0 -5+ progress/2013/07/notes_for_mackenzie-cutting_code.html
Between-places created by software and system integration projects illustrates variable ontology as well as afford boundary crossing of more fixed assemblages. (125) The between-place is made with a view to crossing boundaries and divides: it is neither inside nor outside. . . . The work of software and telecommunications engineers, web developers, project managers, system administrators and technicians brought those walls into contact by coding a tissue of partially imagined and partially materialized connections.

5 1 1 (+) [-4+]mCQK mackenzie-cutting_code (129) 20130805 0 -3+ progress/2013/07/notes_for_mackenzie-cutting_code.html
Variable ontology of software includes documents, tools, and human agents; virtual static central subject position meant to coalesce in in media res (Chun). (129) It exists somewhere between the relatively visible projections and descriptions embodied in documents and jostling technical fragments software tools, implementations of different communication protocols, network cards, virtual machine implementations, and executable/readable code on developers computers. Progress seeks to compact those fragments together and increasingly restrict their movements to establish a
static central subject position. The team, to the extent that it collectively embodies the effects of the imperatives issuing from process, is meant to identify with, if not occupy, that position.

5 1 1 (+) [-4+]mCQK malabou-what_should_we_do_with_our_brain (13-14) 20130912i 0 -6+ progress/2013/09/notes_for_malabou-what_should_we_do_with_our_brain.html
Shadowy history of plasticity as concept, whereas flexibility is vague: critical epistemological exercise studying plasticity enlightening in itself; can this be claimed for critical programming as well? (13-14) Flexibility is a vague notion, without tradition,
without history, while plasticity is a concept, which is to say: a form of quite precise meanings that bring together and structure particular cases. . . . The study of neuronal plasticity and cerebral functioning, and the reading of important texts by cognitive scientists dedicated to this functioning, have been much more than an enrichment for me: they have been a true test as well as a confirmation, a renewal, and a concretization of the philosophical meaning of plasticity. The critical epistemological exercise carried out in this book thus presents itself as an enterprise of rectification and sharpening of the usage of this concept.

5 1 1 (+) [-4+]mCQK manovich-language_of_new_media (93) 20131005w 0 -2+ progress/2011/01/notes_for_manovich-language_of_new_media.html
Most importantly, the unthought capacities reach through experimentation in software and even hardware hacking. (93) Interfaces developed for the computer in the role of calculator, control mechanism, or communication device are not necessarily suitable for a computer playing the role of cultural machine. Conversely, if we simply mimic the existing conventions of older cultural forms such as the printed word and cinema, we will not take advantage of all the new capacities offered by the computer: its flexibility in displaying and manipulating data, interactive control by the user, ability to run simulations, etc.

5 1 1 (+) [-4+]mCQK manovich-language_of_new_media (261-263) 20131007q 0 -6+ progress/2011/01/notes_for_manovich-language_of_new_media.html
Computer as omnipresent Big Other, alien logic of computer exenolified in Walickzy The Forest. (261-263) Tamas Walickzyピ
The Forest (1993) liberated the virtual camera from its enslavement to the simulation of humanly possible navigation walking, driving a car, pedaling a bicycle, scuba diving. . . . The constant movements of the camera along the vertical dimension throughout the film sometimes getting closer to where we imagine the ground plane is located, sometimes moving toward (but again, never actually showing) the sky can be interpreted as an attempt to negotiate between isotropic space and the space of human anthropology, with its horizontality of the ground plane and the horizontal and vertical dimension of human bodies. The navigable space of The Forest thus mediates between human subjectivity and the very different and ultimately alien logic of a computer the ultimate and omnipresent Other of our age.

5 1 1 (+) [-4+]mCQK manovich-software_takes_command (97-98) 20130825 0 -11+ progress/2012/03/notes_for_manovich-software_takes_command.html
Media must be thought beyond symbols, for even Platonic living writing ideal which implies invisible interface akin to direct manipulation, especially for learning; on the right track correcting ideology of direct manipulation, in which the medium disappears, with position leveraging material specific affordances of media. (97-98) According to Kay, they key step for him and his group was to starting thinking about computers as a medium for learning, experimentation, and artistic expression which can be used not just by adults but also by children of all ages. Kay was strongly influenced by the theory of cognitive psychologist Jerome Bruner. . . . Bruner gave slightly different names to these different mentalities [of Piaget]: enactive, iconic, and symbolic. While each mentality has developed at different stages of human evolution, they continue to co-exist in an adult.
(98) Kayピ interpretation of this theory was that a user interface should appeal to all these three mentalities. In contrast to a command-line interface, which is not accessible for children and forces the adult to use only symbolic mentality, the new interface should also make use of emotive and iconic mentalities.
(98-99)
Mouse activates enactive mentality (know where you are, manipulate), Icons and windows activate iconic mentality (recognize, compare, configure.) Finally, Smalltalk programming language allows for the use of symbolic mentality (tie together long chains of reasoning, abstract.

5 1 1 (+) [-4+]mCQK marino-critical_code_studies (np) 20130124b 0 -10+ progress/2012/07/notes_for_marino-critical_code_studies.html
Is there an entry point for considering literal machine societies as well? (np) Critical Code Studies (CCS) is an approach that applies critical hermeneutics to the interpretation of computer code, program architecture, and documentation within a socio-historical context. . . . Critical Code Studies follows the work of Critical Legal Studies, in that its practitioners apply critical theory to a functional document (legal document or computer program) to explicate meaning in excess of the documentピ functionality, critiquing more than merely aesthetics and efficiency. . . . Through CCS, practitioners may critique the larger human and computer systems, from the level of the computer to the level of the society in which these code objects circulate and exert influence.
(np) My own critical approach will stress meaning, implication, and connotation, though not in terms of a self-contained system of meaning but with respect to the broader social contexts.

5 1 1 (+) [-4+]mCQK marino-critical_code_studies (np) 20131005a 0 -4+ progress/2012/07/notes_for_marino-critical_code_studies.html
My approach to critical code studies working code encourages practical examples: why not C, if this implies you should know a little Lisp? (np) What could be a more appropriate language for this activity than Lisp, a family of algebraic list processing languages developed for artificial intelligence (McCarthy 1979)?
(np) The computer here merely shuffles the words as so many strings of data. It does not interpret, only uses those strings. However, those words in quotation marks are significant to us, the humans who read the code.

5 1 1 (+) [-4+]mCQK mcgann-radiant_textuality (xii) 20131005b 0 -7+ progress/2012/02/notes_for_mcgann-radiant_textuality.html
The Symposium too is one medium containing another; explicate my early work as fumbling towards philosophy of computing for lack of available VR hardware and technical skills. (xii) However toddling they appear, contemporary instruments of hyper- and multimedia constitute a profane resurrection of those once-sacred models of communication. . . . In the rediscovered Grotesque art of the Middle Ages was heard the metaphor is deliberately mixed the first premonition of the famous proverb that would define the coming of the digital age a century later: the medium is the message.
(xiii) Recall that even before we began creating formal systems of visual signs systems that generate this very sentence-object you are now reading the language we use is woven from audible and visible elements.
(xiv) Computational systems are not designed like the first sentence of the previous paragraph.

5 1 1 (+) [-4+]mCQK mcgann-radiant_textuality (25) 20131105a 0 -3+ progress/2012/02/notes_for_mcgann-radiant_textuality.html
Rossetti Archive developed to demonstrate feasibility of alternative approach to textuality and editing theory presented in his book Critique of Modern Textual Criticism: an act of critical programming? (25)
The Rossetti Archive was developed in major part to demonstrate the practical feasibility of the Critiqueピ [McGannピ A Critique of Modern Textual Criticism] alternative approach to textuality and editing theory.
(25) The Rationale of Hypertext is thus a code to the
Critique. It argues that textuality as such operates as a radiant and decentered structure.

5 1 1 (+) [-4+]mCQK mcgann-radiant_textuality (116) 20131006l 0 -6+ progress/2012/02/notes_for_mcgann-radiant_textuality.html
Deformative practice is what hacking meant for some time, too (thinking of what we did to Apple II games and called hacking). (116) For more important is the stochastic process it entails. . . . When we run the deformative program through a particular work we cannot predict the results.
(116) Not the least significant consequence, as will be seen, is the dramatic exposure of
subjectivity as a live and highly informative option of interpretive commentary.

5 1 1 (+) [-4+]mCQK mcgann-radiant_textuality (137) 20131006q 0 -6+ progress/2012/02/notes_for_mcgann-radiant_textuality.html
Take off point established on this notion of textuality, where texts include programs, which may individually be further digital humanities experiments, such as being object oriented from natively object oriented programming languages or object modeling procedural programming languages. (137) As we have seen over and over again, complex problems emerge when you try to think about digital media through our inherited codex paradigms or vice versa. The collision of these two marking systems . . . shifted into useful focus when Drucker and I undertook a simple experiment with an OCR scanner. The point of the experiment was to use computer hardware to demonstrate what our thought experiments kept suggesting to us: that the rationale of a textualized document is an
ordered ambivalence and that this ambivalence can be seen functioning at the documentピ fundamental graphic levels.

5 1 1 (+) [-4+]mCQK mcgann-radiant_textuality (230-231) 20131008u 0 -7+ progress/2012/02/notes_for_mcgann-radiant_textuality.html
Deploy unit analysis at level of bibliographical codes as well as linguistic codes, adding Bogost (and Hayles, addressing his rejection of the true cyborg as the posthuman cybersage) what is needed to extend McGanns thought, for he proposes a tool for examining subjectivity without allowing that subjectivity might be already be deeply implicated in the built environment in which he is seeking to use it as a second-order, refracting mirror of a non-externalize subjectivity, the discrete mind of the human user. (230-231) The difference between revealing and fixing significance is perhaps the crucial thing. . . . The subject of IVANHOE, after all, is not the subject of (say) physics or computer science the natural world, digital order it is the mind of those who have imagined and created those kinds of intellectual prostheses, the mind of
Ivanhoe and IVANHOE. We want a framework in which such items can be regularly and self-consciously examined as facts that are also consciously seen as illusions of reality. We want a framework that will fracture our facticities in this case, the actual phenomena generated in the gamplay until they become refracting mirrors.

5 1 1 (+) [-4+]mCQK mcluhan-understanding_media (311) 20131006y 0 -3+ progress/1994/08/notes_for_mcluhan-understanding_media.html
Consider McLuhan fantasizing abilities and operations through outcomes before the profundity made possible by 32 and 64 bit microprocessor architecture and free, open source operations (as Stallman would argue open implicit in free; more important to consider operations instead of source code, reminds us that it is the embodied running of the software that produces cyberspace we take for granted in which we live our cyborg identities) that we contemplate today in the Internet age: in his reasoning, with the technological advance comes broader general purpose platforms, though as software studies and critical code studies theorists argue, with biases, prejudices, and other idiosyncrasies similar to those of humans psychological analyses reveal. (311) Persons grouped around a fire or candle for warmth or light are less able to pursue independent thoughts, or even tasks, than people supplied with electric light. In the same way, the social and educational patterns latent in automation are those of self-employment and artistic autonomy. Panic about automation as a threat of uniformity on a world scale is the projection into the future of mechanical standardization and specialism, which are now past.

5 1 1 (+) [-4+]mCQK mitcham-thinking_through_technology (271) 20131105f 0 -5+ progress/2012/02/notes_for_mitcham-thinking_through_technology.html
Practicing engineering invention: compare to Bogost carpentry and OGorman. (271) Philosophy has been most vital when its representatives were actually engaged with the kinds of things and experiences it was talking about, not simply operating as the specialized discipline of a professional class. . . . Only since the classic phase of the Industrial Revolution have many philosophers ceased to be engaged with the world they live in except as journalists or culture critics.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (6) 20131006b 0 -3+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Can this conclusion of corruption be avoided by making the simple point that the theft of writing expresses what McLuhan famously stated as media containing other media: do we not turn in a completely different trajectory of possibilities by picking up soldering irons working code? (6) Once one unravels a few of the strands, enough of
Phaedrus will be undone for us to see Plato behind the tapestry with a pen in his hand, in silence, attempting the greatest theft of all time, the theft of writing. Rather than using writing, he tries to use it up, leaving nothing for those who follow. Plato uses the most powerful system available to humanity, the system of writing, to steal the most powerful voice of Western civilization, the voice of Socrates, and then he tries to negate the system itself, leaving himself with both the voice of authority and absolute control of a system that after him will be corrupted, unable to regain a position of authority, unable to begin the search for truth.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (25) 20131006i 0 -1+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Like the explusion of defunct, deprecated code, discourage future study of particular texts of Isocrates built into rhetorical structure of Phaedrus: is this strategy in the sense of social critique in the philosophy of technology? (25) In fact, Platoピ treatment of Isocrates is a miniature of the Platonic
strategy throughout Phaedrus: appropriate a medium belonging to others while pretending not to use it, and then use it to build your own position; once your own position is established, call attention to the medium as corrupt and inadequate and try to remove it from history, denying it to both the past and the future.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (26) 20131006k 0 -1+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Explanation of recursivity in Phaedrus more easily comprehended with a programming background, along with the more obvious example of the Midas combinatorics: is this recursivity and algorithmic, looping assembly kinds of philosophical unit operations; not that this subtext exists in Neel, but as remediation as software takes command. (26) Thus in addition to beginning at the end when Isocrates is finally brought on stage, thereby allowing the reader to know how to begin
rereading, the text of Phaedrus begins before it begins.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (29) 20131006n 0 -3+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Working code frees writing from ultimate precession of simulacra that is human discourse (soul writing) by mixing in incomprehensible potentials of alien temporalities of machine cognition: the Big Other speaks. (29) By commencing this interrogation of writing, the invisible Plato is attempting to free one written text, his own, from all interrogation. He does this by using his text as the voice of the interrogation of writing. Itピ high time we pulled the tapestry down and revealed Plato in the game with the rest of us where writing tells him what he thinks he knows, not the other way around.

5 1 1 (+) [-6+]mCQK neel-plato_derrida_writing (65) 20131007d 0 -3+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
What does it mean to suggest my drug of choice is programming, given writing? (65)
Phaedrus begins under doctorピ orders.
(66) Platoピ drug of choice, his
pharmakon, is obviously writing. His addiction is complete and incurable, for he wrote all his life until his death.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (75) 20131007f 0 -13+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Enter new alternative to everything being writing to counter basic structural flaw, as well as external formation of subject via writing, with programmatically generated emergent phenomena powered by working code, speech of the Big Other; Neel will tell the previous story that founds texts and technology studies. (75)
Platoピ writing is Socrates soul and that the fiction of writing is the origin of the Western idea of soul in the first place.
(76) All you have to do is write down what (you say) he in his now-dead position of authority said. Thus what you say differs from what
you say because what you say is merely what he said, and of course now that he is dead (martyred!) what he said defers any possible interrogation by its already gone presence.
(76)
HavelockPreface to Plato argues that Plato is pivotal in Western thought because he provided the means for an oral culture to wake up. . . . After Plato the personality which thinks and knows distinguishes itself from the body of knowledge which is thought about and known.
(78) [quoting Julian Jaynes] Writing proceeds from
pictures of visual events to symbols of phonetic events. And that is an amazing transformation! Writing of the later type, as on the present page, is meant to tell a reader something he does not know. But the closer writing is to the former, the more it is primarily a mnemonic device to release information which the reader already has.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (78) 20131007g 0 -6+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Can we still read Phaedrus as a serious document about computing, even if it is removed as a serious, technical document about writing? (78) Yes, I do think that writing is the origin of the soul and of dialectic, and I think it functions to tell not only readers but also writers something they did not know. And I think Plato knew that too. . . . It is, however, high time we dismiss his
Phaedrus as a serious document about writing, for the text is deceitful and false.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (86) 20131007k 0 -2+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Sophist supplanted by psophist; psophist pharmekeus supplanted by hacker. (86) As psophistry and dialectic struggle against each other,
pharmakeus against pharmakeus, pharmakon against pharmakon (p. 124), psophistry offers ideological certainty through the rhetorical (doxological) closure of truth; dialectic counters this degraded psophistry by showing that truth must be excluded for that closure to occur.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (87-89) 20131007l 0 -9+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Not impossible for non-human machines to think in unending series. (87-89) A dialectical position always holds itself in question; only a psophistical one claims to be complete, hence the seemingly endless process of deferrals that constitute
Phaedrus. . . . One can choose almost any noun, verb, or modifier in the passage (note the words I have italicized) only to discover that this word in fact conceals a catachresis (the name that is no name) hiding an unending series of questions, uncertainties, replacements, deferrals, differences, and supplements. Defining any of those italicized words would open an unclosable dialectic. . . .

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (101) 20131007r 0 -2+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Neel calls himself an undeconstructued logocentrist, marking the word with an asterisk for words that will be defined later; make them behave like C pointers in the sense that they take you somewhere else; better analogy is function pointer than data structure pointer. (101) Perhaps because I remain an
undeconstructed logocentrist* (words marked with an asterisk are defined in chapter 6 below), I remain skeptical both about this explanation and about the needlessly poor writing that characterizes most of Derridaピ pre-1974 canon. My faith tells me that any obscure, difficult text could have been written clearly had the writer genuinely wished for clarity and been willing to put in the work it requires.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (103) 20131007s 0 -6+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Critique of Derrida for period of poor writing, and indictment of wackiness of deconstruction; Turkle and others claim emergence of computer technologies embody these otherwise unlikely phenomena posited to articulate theory. (103) Rather than an event that ends the play of meaning and finally reestablishes the origin of meaning in the mouth of God, rather than some terrible holocaust during which all the lost get sent off to perdition, Derridaピ apocalypse exists all around us all the time. It reverses the New Testament idea of apocalypse by denying the absolute origin on which a New Testament type apocalypse would depend. . . . Though he often ends his analyses by saying that no words, no concepts, no way of thinking currently exists to say and think what needs saying and thinking, he operates consistently through the major philosophical and literary texts of the West and readily admits that he could not operate at all without those texts.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (104) 20131007t 0 -3+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Ulmer supports the opposite conclusion view of Neel, in which Derridas wacky writing is the paradigm for future electronic literature, as does Landow; review exposition on plant fecundation in Applied Grammatology. (104) (I assume that Glas and the Envois to La carte postale do not represent the models for a new kind of writing that can now appear in the wake of Derridaピ deconstructive apocalypse. For an argument that they do represent such a new writing, see Ulmer.)
(104) Four effects of Derridean analysis seem obvious: self-contained, complete meaning is impossible; expectations of reading change; conceptions of writing change; and, as a result of these first three, a new sort of apocalypse is at hand, though what sort of appearance it may make remains impossible to predict.

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (112-113) 20131007x 0 -14+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Operation of supplement, writing in general, precedes everything else, liquidating all writing; then apparently speaking also, since Derrida hypothesizes it as a form of writing: does programming represent a break from this fate? (112-113) In other words, what Derrida calls writing-in-general the operation of supplement*, difference, repetition*, replacement, absence of presence, absence of closure, absence of the transcendental signified*--already constitutes everything that would present itself as prior to and purer than writing.
(113) Derrida presents his hypothesis by defining sign as replacement.
(114) The description of writing rarely generates much opposition. The next step, however, does, for Derrida argues that the same characteristics that describe writing appear in speaking.
(115) By no means does our speech stay within our control. Once uttered, it becomes available for interpretation, repetition, and reformulation even by those who did not hear it, even after we are dead.
(115) Thus, each spoken signifier functions exactly as any written signifier, as a floating mark that never was and never can be pinned (or penned) down to a single production or a single meaning. Like writing, speech can be extracted from one context and inserted in another.
(116) In short, if endless repetition, constant reinterpretation, continual extraction from context to context, and infinite grafting of text to text describe writing, then writing describes speaking. . . . there can be no such concept as a spoken I without a written I to replace it and call attention to it by revealing its absence
([Speech and Phenomena] pp. 92-97).

5 1 1 (+) [-4+]mCQK neel-plato_derrida_writing (134-135) 20131008i 0 -8+ progress/2009/02/notes_for_neel-plato_derrida_writing.html
Transgression of doing what texts does not want done to it due to these flaws, like psychoanalysis, also like forcing failures of buggy software by QA testing. (134-135)
Our resistance to Derridaピ readings lets us know how the student writer feels about the way we treat student texts. . . . the teacher who writes in the margins of, between the lines of, between (and even inside) the words of, and in the spaces all around the students texts sets out from the beginning to show those moments in the texts where the texts do not accomplish their own goals, even though such analyses may be embedded in considerable praise for what the students have accomplished.
(136) The teacherピ incisions, like Derridaピ, depend on clipping out examples of the writing, dismembering the text in order to expose its operations (see
Dissemination, p. 305).
(137) He admits all along to a strategy of transgression, of doing what the text would least like to have done to it.

5 1 1 (+) [-6+]mCQK ogorman-ecrit (42) 20131006u 0 -5+ progress/2008/09/notes_for_ogorman-ecrit.html
Poststructuralism as software for inventing new theories, modes of discourse and poetics also taken at second level, swallowed up by critical programming. (42) In
Heuretics, Gregory Ulmer suggests that electronic media might be used to invent a ドyperrhetoric, a rhetoric フhat replaces the logic governing argumentative writing with associational networks (18). . . . My approach here is to put poststructuralism to work as the software required for inventing new theories, new modes of discourse, new poetics capable of short-circuiting the discourse of the Republic of Scholars.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (42-43) 20131006v 0 -5+ progress/2008/09/notes_for_ogorman-ecrit.html
OGorman continues to employ electronic metaphors, but somewhat carelessly: short-circuiting is a destructive operation; shunting is better; his appeal to Microsoft/PC, Macs, and commodity software reflects a consumer attitude toward electronic technology, hinting he needs to take up the soldering iron, which we know he has in discrete projects. (42-43) There are no Microsoft software bundles that tell us how to invent a new scholarly methodology. . . . I wonder what Blake would have done if his desktop was equipped not with burins, acids, and copper plates, but with a Mac (or would Blake prefer a PC?

5 1 1 (+) [-4+]mCQK ogorman-ecrit (67) 20131007 0 -1+ progress/2008/09/notes_for_ogorman-ecrit.html
If humanities scholarship ever reaches into software design, then the notion of writing-with takes truly useful material possibilities, not just technoromanticism, such as joining in the work of an FOS project or remediating obsolete technologies such as the electronic pinball machine by PMREK, so we do those projects. (67) (endnote 11) Richard
Coyne draws on the term フechnoromanticism to identify narratives that promote an emancipatory vision of new technologies.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (67) 20131006z 0 -3+ progress/2008/09/notes_for_ogorman-ecrit.html
Ulmer strategy to trigger a relay taken to second level as designing relay trigger as basic unit operation of binary computing. (67) My strategy has been to ピhow this method in this chapter rather than explain it away with a series of easily replicable instructions. In this way, I am attempting to provoke a certain degree of misunderstanding, with the hope that readers might produce their own monstrous versions of hypericonomy. This is a strategy that, in Ulmerピ terms, is
designed to trigger a relay.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (68) 20131007a 0 -1+ progress/2008/09/notes_for_ogorman-ecrit.html
If the chapter begins with an icon, the ground symbol, for grounding the study of electronic media with a study of electronics itself, then zooming reveals a relay driver circuit as a visual puncept: OGormans rhetoric enticing you to repeat his experiment in hypericonomy succeeds as the impulse at the base of the transistor crossing the threshold to initiate current flow between the collector and emitter, in turn energizing the solenoid relay, which turns out to be a pop bumper momentarily energized during a game on the Flash Gordon pinball machine. (68) It is this notion of a プisual puncept that is at the foot of hypericonomy, and which is also akin to the aesthetic techniques of William Blake.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (81) 20131007h 0 -1+ progress/2008/09/notes_for_ogorman-ecrit.html
Invites analysis of computer software, books written for the machine other: but are they really examples of the intellectual sort of nonsense proposed here, and not just very stupid phenomena? (81) (endnote 10) It might also be appropriate to consider, here, Heideggerピ conception of enframing (
gestell) as the essence of technology, and the way in which nonsense thwarts the technological drive toward efficiency.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (83) 20131007k 0 -9+ progress/2008/09/notes_for_ogorman-ecrit.html
Ulmer tuning knobs are indeed rheostats, multivalent philosophical switch; also test knowledge of electrical devices; imaginary test question for crossover electronics and humanities course: what they control: your choices are capacitance, inductance, resistance, reactance, none of these. (83) What [Richard, writer of
The Electronic Word] Lanham neglects to consider is that hypertext may be used not only as a sort of light switch between the classical, academic binary of rhetoric vs. philosophy, but also as a multivalent switch, or rheostat, if you will, for toggling between cultural, epistemological, autobiographical, political, and historical categories. . . . It may be useful here to leave behind the binary, light-switch model of electronic writing and consider another model, that of Gregory Ulmerピ argumentative tuning knobs.
(84-85) If, alongside the knobs for narration, exposition, and poetics, we include knobs for politics, popular culture, theory, autobiography, etc., then we have indeed built a machine (a graphic equalizer?) capable of generating a mode of academic discourse more suitable to a culture of computing.

5 1 1 (+) [-4+]mCQK ogorman-ecrit (116) 20131007w 0 -1+ progress/2008/09/notes_for_ogorman-ecrit.html
I begin my digression at one of the many utterances OGorman makes about electronics, which has to be published on media that can support dynamic HTTP delivery of HTML in a certain range of refresh rates: this is how artificial automata think about texts radically differently than natural automata, that is, we humans, us, people, wetware, thinking-things, psyche, mind, soul, unconscious signifiers, preconscious, imagining a first view that is akin to a title page or book cover showing a zoomed-in piece of something that will later be displayed in a larger context, whether in (as part of) a painting or illuminated manuscript or (sic) electronic circuit schematics, or computer programs. (116) Between the repressive constraints of ネegacy and the techno-fetishistic demand for パrogress levied by the ruling managerial class, curricular innovation has very little chance of leaving the confines of an idealistic vision statement.

5 1 1 (+) [-4+]mCQK ong-orality_and_literacy (105) 20131107a 0 -3+ progress/2008/08/notes_for_ong-orality_and_literacy.html
Haugen grapholect of established national written language, creation of dictionaries pushes mother tongue toward definitiveness of computer languages? (105) As Guxman has pointed out, a national written language has had to be isolated from its original dialect base, has discarded certain dialectal forms, has developed various layers of vocabulary from sources not dialectal at all, and has developed also certain syntactical peculiarities. This kind of established written language Haugen has aptly styled a
grapholect.
(106) The lexical richness of grapholects begins with writing, but its fullness is due to print.

5 1 1 (+) [-4+]mCQK ong-orality_and_literacy (113) 20120420 0 -3+ progress/2008/08/notes_for_ong-orality_and_literacy.html
Abrasive presentation at the 2012 PCA conference on the encapsulating function of scholarly Latin that Ong credits for the great intellectual expansion literacy facilitated as an attack on open source. (113) Such languages are no more, and it is difficult today to sense their earlier power. All languages used for learned discourse today are also mother tongues. Nothing shows more convincingly than this disappearance of chirographically controlled language how writing is losing its earlier power monopoly (though not its importance) in todayピ world.

5 1 1 (+) [-6+]mCQK ong-orality_and_literacy (113) 20131007i 0 -3+ progress/2008/08/notes_for_ong-orality_and_literacy.html
Ong on learned languages provides the basis for an argument that extends into programming languages and technological systems thinking (that Bogost may dislike); this iteration distances language from humans towards the secret life of devices, as the previous iteration distanced the intellectual operations learned Latin afforded at the expense of distancing humans from their oral milieu. (113) Such languages are no more, and it is difficult today to sense their earlier power. All languages used for learned discourse today are also mother tongues. Nothing shows more convincingly than this disappearance of chirographically controlled language how writing is losing its earlier power monopoly (though not its importance) in todayピ world.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (x) 20131007a 7 -2+ progress/2013/03/notes_for_ramsay-reading_machines.html
Primacy of pattern hailed as basic hermeneutic function yet Hayles is not in the TOC. (x) I argue, moreover, that this important modernist genealogy points to the primacy of pattern as the basic hermeneutical function that unites art, science, and criticism.
(xi) Close analysis of several apparently diverse critical works from readings of the
I Ching and Saussureピ anagrams to medieval poetry and Shakespearean sonnets reveals the essential deformative nature of critical reading.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (xi) 20131007b 0 -1+ progress/2013/03/notes_for_ramsay-reading_machines.html
Programming redefined in service of critical reading strategy away from generic control. (xi) Programming, which algorithmic criticism reframes as the enactment of a critical reading strategy, undergirds all of these meditations.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (1) 20131007c 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Nod to Busa as founder of digital humanities with project begun in late 1940s to automatically generate Aquinas concordance using a computer, yet not algorithmic criticism. (1) The founder [of digital humanities] is Roberto
Busa, an Italian Jesuit priest who in the late 1940s undertook the production of an automatically generated concordance to the works of Thomas Aquinas using a computer.
(2) But algorithmic criticism --
criticism derived from algorithmic manipulation of text either does not exist or exists only in nascent form. The digital revolution, for all its wonders, has not penetrated the core activity of literary studies, which, despite numerous revolutions of a more epistemological nature, remains mostly concerned with the interpretative analysis of written cultural artifacts.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (3) 20131007d 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Busa admits his motivation was to reconstruct verbal system of Aquinas, a rather conservative hermeneutic approach. (3) Even Busa would have had to concede that the effect is not the immediate apprehension of knowledge, but instead what the Russian Formalists called
ostranenie the estrangement and defamiliarization of textuality.
(3) But text analysis would take a much more conservative path. Again and again in the literature of text analysis, we see a movement back toward the hermeneutics of Busa, with the analogy of science being put forth as the highest aspiration of digital literary study.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (3) 20131007e 3 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Criticism evolving from reflecting about evolution of XML schema for creating an electronic archive or electronic scholarly edition not in scope of algorithmic criticism, although estrangement, defamiliarization, and deformations produced by software are. (3)
(5) The data is presented to us in all of these cases not as something that is also in need of interpretation, but as Dr. Johnsonピ stone hurtling through the space of our limited vision.
(6) Hermeneutically, such investigations rely upon a variety of philosophical positivism in which the accumulation of verified, falsifiable facts forms the basis for interpretive judgment.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (9) 20131007h 0 -2+ progress/2013/03/notes_for_ramsay-reading_machines.html
Computer as component of symbiosis to provide computational results to for humans to engage in inferences (Licklider, Kemeny). (9) The computer is certainly incapable of offering the shift to a redemptive worldview as a solution to the problem at hand; it is wholly incapable of inferring this from the data. But it is likewise the case the computational results the data and visualizations that the computer generates when it seeks to quantize and measure textual phenomena cannot be used to engage in the sort of discussion that might lead one to such a conclusion?

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (10) 20131007i 0 -13+ progress/2013/03/notes_for_ramsay-reading_machines.html
Category error mistaking questions about properties of objects with phenomenal experience of observers. (10) The category error arises because we mistake questions about the properties of objects with questions about the phenomenal experience of observers.
(10) If text analysis is to participate in literary critical endeavor in some manner beyond fact-checking, it must endeavor to assist the critic in the unfolding of interpretative possibilities. . . . The evidence we seek is not definitive, but suggestive of grander arguments and schemes.
(11) Criticism drifts into the language of mathematics. . . . A term frequency list is therefore the set of
tf values for each term within that speakerピ vocabulary. Such lists are not without utility for certain applications, but they tend to follow patterns that are of limited usefulness for our purposes.
(12) The list is a paratext that now stands alongside the other, impressing itself upon it and upon our own sense of what is meaningful.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (13) 20131007j 0 -5+ progress/2013/03/notes_for_ramsay-reading_machines.html
Methodological questions of algorithmic textual analysis may be as provocative as hermeneutical ones. (13) These are provocative results, but the provocation is as much about our sense of what we are doing (the hermeneutical question) as it is about how we are doing it (the methodological question).
(15) We would do better to recognize that a scientific literary criticism would case to be criticism.
(15) No serious scientist could ever deny that interpretation, disagreement, and debate is at the core of the scientific method. But science differs significantly from the humanities in that it seeks singular answers to the problems under discussion.
(15-16) The understanding promised by the critical act arises not from a presentation of facts, but from the elaboration of a gestalt, and it rightfully includes the vague reference, the conjectured similitude, the ironic twist, and the dramatic turn.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (16) 20131007k 0 -10+ progress/2013/03/notes_for_ramsay-reading_machines.html
Algorithmic criticism already built into reading practices. (16) If algorithmic criticism is to have a central hermeneutical tenet, it is this: that the narrowing constraints of computational logic the irreducible tendency of the computer toward enumeration, measurement, and verification is fully compatible with the goals of criticism set forth above. . . . This is possible because critical reading practices already contain elements of the algorithmic.
(16) Any reading of a text that is not a recapitulation of that text relies on a heuristic of radical transformation. . . . In every case, what is being read is not the original text, but a text transformed and transduced into an alternative vision, in which, as Wittgenstein put it, we see an aspect that further enables discussion and debate.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (17) 20131007l 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Seeking patterns, but no mention of Hayles. (17) Or rather, it is the same thing at a different scale and with expanded powers of observation. It is in such results that the critic seeks not facts, but patterns. And from pattern the critic may move to the grander rhetorical formations that constitute critical reading.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (17) 20131007m 0 -1+ progress/2013/03/notes_for_ramsay-reading_machines.html
Interested in evaluating robustness of discussion inspired by particular procedures of textual analysis over fitness of the procedures; in Janz terms, asking what does it mean to do philosophy in this place versus what are the philosophical conclusions. (17) Algorithmic criticism seeks a new kind of audience for text analysis one that is less concerned with fitness of method and the determination of interpretative boundaries, and one more concerned with evaluating the robustness of the discussion that a particular procedure annunciates.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (18) 20131007n 0 -6+ progress/2013/03/notes_for_ramsay-reading_machines.html
Etymology of algorithm from al-Kwarizimi to step-by-step machine problem solving. (18) Most scholars now believe the word relates back to the word algorism, which is in turn a corruption of the name of the Persian mathematician al-Kwarizmi from whose book
Kitab al-jabr waネ-muqabala ( Rules for Restoring and Equating ), we get the word algebra (Knuth 1). . . . During the twentieth century, however, the word algorithm came to be associated with computers a step-by-step method for solving a problem using a machine.
(18) If computational methods are to be useful in the context of literary study, however, we must consider the use of algorithms loosed from the strictures of the irrefragable and explore the possibilities of a science that can operate outside of the confines of the denotative.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (20) 20131007o 0 -4+ progress/2013/03/notes_for_ramsay-reading_machines.html
Jarry pataphysics as apothesis of perspectivalism. (20) To the degree that algorithmic criticism tries to enter this debate, it does so by considering a third culture that is at once the product of both scientific and artistic investigation and has subtly suffused both cultures since the turn of the twentieth century. It begins with the
pataphysics of Alfred Jarry, and in particular with that extraordinary neo-scientific novel Gestes et opinions du docteur Faustroll, pataphysician, in which the science of imaginary solutions is put forth.
(21) At its most fundamental level, パataphysics is the apotheosis of perspectivalism a mode, not of inquiry, but of
being, which refuses to see the relativity of perspective as a barrier to knowledge.
(22) Bok correctly intuits the continuities between Jarryピ critique and the anarchic science of Feyerabend.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (23) 20131007p 0 -6+ progress/2013/03/notes_for_ramsay-reading_machines.html
Science turning to narrative to explore meaning and implication of phenomena (Bok and Feyerabend). (23) In the light of such marvels, we witness modern science turning to narrative not merely as a way to explain complex phenomena, but as a methodology for exploring the meaning and implication of phenomena. While Jarry was formulating his new science, the scientist-turned-philosopher Ernst Mach was coining the term thought experiment to describe these new meditations.
(23) In both cases [Maxwellピ demon and Schrodingerピ cat], the narrative amounts to an impossible fantasy constructed for the purpose of divining the possibilities of the real. In a sense, thought experiment is the hyperbolic extreme of reductio ad absurdam the パataphysical expansion of reality to the point of absurdity, which, like the ancient
reductio, has truth as its ultimate object. Jarryピ awareness of the narrative possibilities of such experiments are everywhere apparent in Faustroll.
(25) Oulipo, indeed, might be said to do with (and for) mathematics and structural linguistics what Jarry did with physics: use the terms of its vision in order to seek not denotative truth, but imaginative insight.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (25) 20131007q 0 -14+ progress/2013/03/notes_for_ramsay-reading_machines.html
Oulipo imaginative meaning at intersection of potentiality and constraint, for example Abish Alphabetical Africa. (25) For Oulipo, that imaginative meaning arises at the intersection of
potentiality and constraint. . . . Oulipo thus approaches the literary work as Jarry approaches the watch face as an object rife with exceptions, brimming with paths not taken and possibilities unexplored.
(27-28) Constraint, which might at first seem to oppose the exuberant perspectivalism of potentiality, reveals itself in the work of the Oulipo as the condition under which perspective shifts and potential emerges. The constraints of form like the strictures of scientific and mathematical reasoning alter oneピ vision and expose the explosive potentiality of the subject and of subjectivity.
(28) Few Oulipian works illustrate the liberation of constraint as well as Walter Abishピ
Alphabetical Africa (1974), which uses a series of seemingly impossible strictures to construct a coherent prose narrative. The first chapter permits only the use of words that begin with the letter a ; the second with the letters a or b ; the third with a, b, or c ; and so on until the full range of letters has been employed, at which point the process reverses itself. . . . The intelligibility of Abishピ text which, as Schirato demonstrates, extends to the richness of political metaphor is not a fortuitous accident of its form, but a direct result of its constraints. As Jarry asks (of the objects of reality) what infinite smallness would entail, so Abishピ text asks what narrative might emerge from a text in which no one can die until chapter 4 or suffer until chapter 19.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (29-30) 20131007r 0 -7+ progress/2013/03/notes_for_ramsay-reading_machines.html
Algorithmicly generated poetry like Mathews algorithm instantiating phonemic potentiality of ordinary words. (29-30) There is, however, a third type that represents the most obvious literary analogue to computer-assisted criticism namely, poetry generated by purely algorithmic processes. One of the most famous of these is the so-called
Mathews algorithm, which remaps the data structure of a set of linguistic units (letters of words, lines of poems, paragraphs of novels) into a two-dimensional tabular array. . . . These maneuvers create a serendipitous morphology an instantiation of the phonemic potentiality of ordinary words.
(30) The algorithm therefore represents a new means of tracking down this otherness hidden in language (and, perhaps, in what language talks about) (126).

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (30-31) 20131007s 0 -2+ progress/2013/03/notes_for_ramsay-reading_machines.html
Sonnet form as example of procedural rhetoric. (30-31) As a critical work, the new poem makes obvious a long-standing intuition about sonnet form namely, that the form itself has a rhetorical structure that is almost independent of the words themselves, insofar as the form raises expectations that may condition us to pursue particular patterns of sense making.
(31) The computer revolutionizes, not because it proposes an alternative to the basic hermeneutical procedure, but because it reimagines that procedure at new scales, with new speeds, and among new sets of conditions.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (32) 20131007t 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Pope textual intervention, McGann and Samuels deformance, Irizarry tamperings base eisegesis/katagesis rather than radical exegesis that deliberately and literally alters semantic codes of textuality. (32) The hermeneutic proposed by algorithmic criticism does not oppose the practice of conventional critical reading, but instead attempts to reenvision its logics in extreme and self-conscious forms. As such, it is of a piece with recent work on the notion of
textual intervention as set forth by Rob Pope; of deformance as proposed by Jerome McGann and Lisa Samuels; and with the computationally enacted tamperings undertaken by Estelle Irizarry. All three set forth a bold heuresis one that proposes not a radical exegesis, but a radical eisegesis (perhaps a katagesis) in which the graphic and semantic codes of textuality are deliberately and literally altered.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (33-34) 20131007u 0 -10+ progress/2013/03/notes_for_ramsay-reading_machines.html
Eisegesis examples of reading poem backward and entropic poem. (33-34) Reading a poem backward is like viewing the face of a watch sideways a way of unleashing the potentialities that altered perspectives may reveal. . . . In pouring the well of English undefiled through the thin opening of Von Neumannピ bottleneck, we discover strange tensions, exceptions, and potentials.
(36) Irizarryピ work, in what the Oulipians might gleefully call an instance of anticipatory plagiary, enacts the principles of deformance in explicitly machinic terms. . . . Irizarry thus envisions a group of what we might call deformance machines : small programs designed to effect algorithmic transformations of poetic works.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (50-51) 20131007v 0 -7+ progress/2013/03/notes_for_ramsay-reading_machines.html
Acknowledge deformance of all interpretation, though more obvious in algorithmic operations. (50-51) Saussureピ anxieties are rooted in a basic assumption about text and meaning. Statements of methodology, generalizations about literary significance, surmises concerning authorial intention, and various other forms of literary-theoretical philosophizing about these engagements all give the appearance of existing outside or somehow above the textuality of the object under discussion; even when we speak of meaning as in or arising from the text, we nonetheless proceed as if the meanings we generate and the texts themselves were separate entities. This same belief does not obtain from algorithmic procedures, which, because they explicitly deform their originals, tread upon the rhetorically maintained separation between text and reading. . . . To read a poem
as postcolonial artifact, as evidence of generic protest, as cultural touchstone (the preposition in each case signalizing the onset of deformation) is to present a narrative that depends upon a number of discrete (de)formal procedures.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (55-56) 20131007w 0 -2+ progress/2013/03/notes_for_ramsay-reading_machines.html
Dickinson implicit faith that something will overtake the mind. (55-56) It is precisely the absence of this detail that renders Dickinsonピ suggestion (and the algorithmic criticism from which it descends) so strange. The apparent randomness with which she suggests the procedure and the implicit faith in the Something will overtake the mind deliberately eschews those rhetorical procedures that seek to conceal the status of a text as alternative.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (57) 20131007x 0 -4+ progress/2013/03/notes_for_ramsay-reading_machines.html
Place re-performances already exercised in print texts into computational environment; replace fear of breaking faith with text with faith in liberating capacity of subjective engagement. (57) Algorithmic criticism is, in this sense, nothing more than a self-conscious attempt to place such re-performances into a computational environment. But within this move there lies a fundamental remonstration against our anxiety about the relationship between text and reading. Those activities that are usually seen as anathema to the essential goal of literary criticism quantitative analysis chief among them will need to be reconsidered if it turns out that backward poems lie at the root of our forward endeavors. Our fear of breaking faith with the text may also need to give way to a renewed faith in the capacity of subjective engagement for liberating the potentialities of meaning.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (65-66) 20131007z 0 -9+ progress/2013/03/notes_for_ramsay-reading_machines.html
Programming languages emphasize imperative versus declarative descriptions of mathematics (Abelson and Sussman). (65-66) Harold
Abelson and Gerald Sussman, in The Structure and Interpretation of Computer Programs explain: . . . In mathematics we are usually concerned with declarative (what is) descriptions, whereas in computer science we are usually concerned with imperative (how to) descriptions (26). Mathematics undergirds computing at every turn, and yet executable mathematics is more dream than reality for designers of programming languages. . . . If code represents a radical form of textuality, it is not merely because of what it allows us to do but also because of the way it allows us to think.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (66) 20131008 0 -6+ progress/2013/03/notes_for_ramsay-reading_machines.html
Hermeneutic understanding required to develop programs for textual deformation; toys with difference between a run once arrival at a deformation to interpret versus constantly operating under the condition of reciprocal transformation between programs and texts. (66) In order to write the program, the critic must consider the how to of a deformative operation, but once that text is written, the output will be one that places the same critic into a critical relationship not only with the text of the result but with the text of the program as well. . . . But in another sense it is a recursive process. In order to understand the text we must create another text that requires an understanding of the first text.

5 1 1 (+) [-6+]mCQK ramsay-reading_machines (67-68) 20131008a 0 -1+ progress/2013/03/notes_for_ramsay-reading_machines.html
OHCO needs analysis in part because it fits so well with computer forms. (67-68) Even if we are loath to regard texts as being, in the words of one commentator, ordered hierarchies of content objects (DeRose), we must acknowledge that this is the way the computer would prefer to have it.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (68) 20131008b 0 -6+ progress/2013/03/notes_for_ramsay-reading_machines.html
Immateriality of code may arise from this distinction between the form inhering in the material versus arising from potentialities. (68) The word processor or Web browser does not inhere in the material. It is not, as Michelangelo is said to have believed, a matter of chipping away all that is not the sculpture. To contend with the how to of programming is to discover that potentialities of constraint. To read the outputted text is to do the same.
(68) The goal, after all, is not ato arrive at the truth, as science strives to do. In literary criticism, as in the humanities more generally, the goal has always been to arrive at the question.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (74) 20131008c 0 -9+ progress/2013/03/notes_for_ramsay-reading_machines.html
Beating on TAPoR as text analysis toolset. (74) Again and again, the language of
TAPoR [Text Analysis Portal for Research] points not to methods or procedures, but to tools --things to be wielded against any text on the Web (the default examples optimistically include both a corpus of French medieval poetry and the Universal Declaration of Human Rights). Yet despite these metaphors, all of which mingle marketing with mechanization in a way that suggests anything other than the sober, meandering parole of humanistic discourse, TAPoR confidently asserts a rhetoric of self-interrogation. . . . However foreign its interface might be, text analysis is insistently put forth by TAPoR as an interactive practice of discovery with its own serendipitous paths comparable to, but not identical to, the serendipitous discovery that happens in rereading a text. (Rockwell, What Is Text Analysis )
(74) Few tools better illustrate these serendipitous paths than Stefan
SinclairHyperPo, one of the tools for which TAPoR acts as a portal.
(76-77)
Goblin Market becomes what Jacques Derrida, in Ulysses Gramophone, called an overpotentialized text.
(77) Text analysis of the sort put forth by
WordHoard, TAPoR, and HyperPo suggests other antonyms to close reading, including what Franco Moretti has called distant reading.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (78) 20131008d 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Reference to Derrida overpotentialized text; Hayles is more measured in her critique of algorithmic deformation. (78) What is different about digital archives is the way in which text analysis procedures (including that most primitive of procedures: the keyword search) has the potential to draw unexpected paths through a documentary space that is distinguished by its overall incomprehensibility. Even Vannevar
Bush, amid a conception of hypertext still more sophisticated than that offered by the World Wide Web, imagines the negotiation of the document space as it has been for centuries.
(80) The result of a system like
MONK [Metadata Offer New Knowledge] is the same as that for virtually any text-analytical procedure: a textual artifact that, even if recapitulated in the form of an elaborate interactive visualization, remains essentially a list.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (80) 20131008e 0 -11+ progress/2013/03/notes_for_ramsay-reading_machines.html
Computational practices may not become critically tractable until they are also commonplace, when hacker/scholar are not mutually exclusive. (80) It may be that the tools of algorithmic criticism are like Wittgensteinピ ladder. When we have used them to climb up beyond, we recognize them as nonsensical and case the ladder aside (
Tractatus 74).
(81) If algorithmic criticism does not exist, or exists only in nascent form, it is not because our critical practices are computationally intractable, but because our computational practices have not yet been made critically tractable. . . . Once those changes are acknowledged, the bare facts of the tools themselves will seem, like the technical details of automobiles or telephones, not to be the main thing at all. . . . For by then we will have understood computer-based criticism to be what it has always been: human-based criticism with computers.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (84) 20130306 0 -3+ progress/2013/03/notes_for_ramsay-reading_machines.html
Wondering at the radical shift in building versus just theorizing programmed objects without citing any working code indicates continued hegemony of literary criticism; critical programming considers working code. (84) Humanities computing had its theorists, its administrators, its teachers, and its historians, but nearly everyone in the field was involved, in one way or another, with building something.
(84) But it is nowhere near as jarring or, frankly, as radical as the shift from theorizing about games and Web sites to building them.
(85) Humanists concern themselves with the study of the human experience; digital humanists find that building deepens and enriches that engagement.

5 1 1 (+) [-4+]mCQK ramsay-reading_machines (85) 20131008f 0 -1+ progress/2013/03/notes_for_ramsay-reading_machines.html
Algorithmic criticism provides domain for hacker scholar besides toiling with TEI. (85) Algorithmic criticism offers a vision of the hacker/scholar as unperturbed by the tension these two words elicit.

5 1 1 (+) [-4+]mCQK reddell-social_pulse_of_telharmonics (212) 20131008 0 -7+ progress/2011/11/notes_for_reddell-social_pulse_of_telharmonics.html
I am cautious to involve the DJ Rabbi collective approach because it seems to ignore programming as an essential literacy of digital culture: that fact is in flux, and that programming is ignored follows from the historicity of technology. (212) The pharmakon.t project contextualizes webmixing as a
meditative practice, approaching the collective record as a source for sonic mandalas, revealing otherwise occulted linkages among distinct, often apparently incompatible, data objects. I was interested in positioning my own webmixing work in the context of the DJ Rabbi collective because of the groupピ emphasis on appropriation, juxtaposition, and remixing as the essential literacies of digital culture. . . . In all cases, the works of the DJ Rabbi collective suggest that data objects in the store of human experience sustain a meaningful presence not as cultural objects bound by rigid rules for access, use, and interpretation, but only when they are renewed through acts of performative revision.

5 1 1 (+) [-4+]mCQK reddell-social_pulse_of_telharmonics (223) 20131008i 0 -11+ progress/2011/11/notes_for_reddell-social_pulse_of_telharmonics.html
Cage connection concluding a brief discussion of Perl programs operating on HTML and other files; plays on variability of the web, like John Caley, but no working code. (223) In the thesis accompanying the Bits and Pieces installation, Peter Traub claims numerous aesthetic precedents but few technical ones. . . . These scripts allow Traubピ computer to make network connections, download web pages, parse HTML, and download audio files. . . . Traub situates his installation in the historical and aesthetic contexts of collage and indeterminate art. Especially important are John
Cageピ spontaneous audio pieces generated through the manipulation of radio volumes and tunings, such as Imaginary Landscape No. 4 (1951) and Radio Music (1956).

5 1 1 (+) [-4+]mCQK rice-rhetoric_of_cool (XI-XII) 20131008 0 -5+ progress/2009/02/notes_for_rice-rhetoric_of_cool.html
Foreword: since Ulmer is tooting his own heuretics horn in Foreword: include FOSS in electracy. (XI-XII) Heuretics (the term is related to eureka and heuristics ) uses theory for the generation of new kinds of works, as distinct from hermeneutics, which applies theory to the interpretation of existing texts. . . . The poetic generator producing these innovations may be described with an acronym: CATTt, standing for Contrast, Analogy, Theory, Target and tale.

5 1 1 (+) [-4+]mCQK rice-rhetoric_of_cool (113) 20131009 0 -15+ progress/2009/02/notes_for_rice-rhetoric_of_cool.html
Compare to computer systems structure as appearing to try to tie together the overall sense of the system including worlds beyond the system input and output interfaces: they do exhibit virtual sequences depending on how they are interpreted; supervisory control models may be among what we try to tie together in non-sequential ways. (113) The
structure of ideas are not sequential. They tie together every which way. And when we write, we are always trying to tie things together in non-sequential ways (Dream Machine 29, emphasis Nelsonピ).
(114) narrative choices are not all that hypertext embodies through nonlinearity. . . . Commutation is partly a response for the need to write textual openness. Nonlinearity reflects another part of that gesture.
(115) Terms like
interactive or nonlinear are overused when they fail to account for compositional possibilities beyond which narrative a reader or writer follows.
(115) This system embodies Nelsonピ concept of thinkertoys, those tools (conceptual or material) that help writers envision complex alternatives (
Dream Machines 50). . . . Nonlinearity asks, as Manovich might argue, that writers identify complex sets of data and form multiple texts out of the data.

5 1 1 (+) [-4+]mCQK rice-rhetoric_of_cool (124) 20131009f 0 -9+ progress/2009/02/notes_for_rice-rhetoric_of_cool.html
You completely miss out on challenging hierarchical structuring if you do not try something like Rice describing those who compose via Del_icio_us; likewise, I am suggesting that these projects creating IT systems that continue beyond your time in the course enacts multiple narratives, lessons and critiques: the question is whether to let the rigorous development of a particular thesis disappear. (124) Del.icio.us, in particular, changes the very hierarchical structuring bookmarking initially relied upon (as early browsers followed the logic of print culture) by allowing writers to name their own identifiers for the places they visit on the Web. . . . Writers who compose via Del.icio.us construct nonlinear organizational systems for other writers to read or (knowingly or not) contribute to.

5 1 1 (+) [-4+]mCQK rice_ogorman-new_media_new_methods (3) 20120403 0 -3+ progress/2012/04/notes_for_rice_ogorman-new_media_new_methods.html
Culture valorizing newness should have invention at center of a new form of academic writing, alluding to Heidegger challenging-forth. (3) What this book has to offer is a school of critical theory that takes very seriously the implications of living in a culture driven by newness, and responds by placing invention at the center of a new form of academic writing.
(4) This collection enters the debate by focusing on newness as the process (one might even say, the continual state) of invention, which is the essence of contemporary technological being. Whether or not new media means computable media, what matters for us is that new technologies are the result of an unrelenting drive toward invention, evidence perhaps, of our immersion in late capitalism or even in what Martin Heidegger called the challenging-forth that is characteristic of a technological way of being.

5 1 1 (+) [-4+]mCQK rice_ogorman-new_media_new_methods (6) 20131107a 0 -6+ progress/2012/04/notes_for_rice_ogorman-new_media_new_methods.html
Contribute programming and working code as digital humanities practice as complementary form of heuretics. (6) To resist this machine, members of the Florida School are attempting, out of necessity, to construct another apparatus by focusing on heuretics (the logic of invention) rather than on hermeneutics (interpretation).
(7) By presenting keywords rather than narrative, we embrace the fragment as a rhetorical gesture found in poststructuralism and in new media work. . . . With this in mind, readers are invited to be Friends of the Florida School, to contribute to this list, and to generate their own methods towards giving shape to the nascent apparatus of electracy.

5 1 1 (+) [-4+]mCQK romanyshyn-despotic_eye_and_its_shadow (339) 20131107q 0 -5+ progress/2012/11/notes_for_romanyshyn-despotic_eye_and_its_shadow.html
Experiment in cultural therapeutics acknowledging symptom is vocation calling for thinking. (339) It is an experiment in cultural therapeutics which begins not with the past but with how the past is present in the present as symptom. . . . In place of that idea we need to embrace the more difficult notion that the symptom is a vocation, a call to listen and give voice to what would otherwise remain silenced.

5 1 1 (+) [-4+]mCQK romanyshyn-despotic_eye_and_its_shadow (341) 20121118a 0 -12+ progress/2012/11/notes_for_romanyshyn-despotic_eye_and_its_shadow.html
What about digital natives who have not had such long prior habituation with books? (341) As emotional-rationality, the television body is not verbocentric. In place of a literate consciousness, the television body is an image consciousness. . . . In these respects, the postmodernism of the television body is presented as a postliterate orality, a surreal reality in which the values of literacy are confused with a new, technologically produced orality.
(341-342) Finally, television body consciousness can be postmodern insofar as it is the decentering of the ego. . . . The symptomatic value of television, then, might very well lie in its invitation toward another kind of consciousness now visible in our culture only as the pathology of the borderline.
(342) Television and the media image industry have been and continue to be held captive by the forces of economic capitalism, in much the same way that psychoanalysis was taken captive.

5 1 1 (+) [-4+]mCQK rosenberg-dreaming_in_code (300-301) 20131012i 0 -9+ progress/2013/03/notes_for_rosenberg-dreaming_in_code.html
Here is an entry for critical programming studies beyond examining source code comments and programs themselves that may resemble writing about writing popular in compositions studies. (300-301) And yet something extraordinary happened to the software profession over the last decade. Programmers started writing personally, intently, voluminously, pouring out their inspirations and frustrations, their insights and tips and fears and reams, on Web sites and in blogs. . . . Yet it is changing the field creating, if not a canon of great works of software, at least an informal literature around the day-to-day practice of programming. The Web itself has become a distributed version of the vending-machine-lined common room that Gerald Weinberg wrote about in
The Psychology of Computer Programming: an informal yet essential place for coders to share their knowledge and kibitz.
(301) Maybe the problem is insoluble. Or maybe it isnフ a problem at all but, rather, simply a manifestation of the uniqueness of programming as a human activity.

5 1 1 (+) [-4+]mCQK rosenberg-dreaming_in_code (320) 20131012o 0 -4+ progress/2013/03/notes_for_rosenberg-dreaming_in_code.html
Compare getting started with a large codebase to entering the work of a prolific theorists like Derrida. (320) Chandler was now 1.5 million lines of code, most of which had been incorporated from other projects like wxWidgets and Twisted. There were about 130,000 Chandler-specific lines of Python code that OSAF developers had written. Getting started at the project was, as an OSAF summer intern put it, like moving to a new city and trying to find your bearings.

5 1 1 (+) [-6+]mCQK rushkoff-program_or_be_programmed (11) 20140102e 0 -1+ progress/2014/01/notes_for_rushkoff-program_or_be_programmed.html
Hacker ethos, capability of effecting real change, applied to various cultural phenomena and institutions. (11) Learning about digital technology helped me to see the world in an entirely new way as a programmer, or better, a hacker capable of effecting real change.

5 1 1 (+) [-6+]mCQK rushkoff-program_or_be_programmed (84) 20140107h 0 -1+ progress/2014/01/notes_for_rushkoff-program_or_be_programmed.html
Saving power is that tools for manipulating symbolic worlds remain accessible; the enthymeme involves taking to heart the ten commands Rushkoff develops. (84) What the postmodernists may have underestimated, however, was the degree to which the tools through which these symbolic worlds are created and ways in which they might be applied would remain accessible to all of us.

5 1 1 (+) [-6+]mCQK rushkoff-program_or_be_programmed (137) 20140110t 0 -5+ progress/2014/01/notes_for_rushkoff-program_or_be_programmed.html
Cultural bias privileging consumption and design, while actual coding viewed as boring, foreclosing on fostering awareness of creative ground in working code places. (137) Instead, we see actual coding as some boring chore, a working-class skill like bricklaying, which may as well be outsourced to some poor nation while our kids play and even design video games. . . . We lose sight of the fact that the programming the code itself is the place from which the most significant innovations emerge.

5 1 1 (+) [-4+]mCQK ryan-beyond_myth_and_metaphor (604) 20131009z 0 -10+ progress/2012/03/notes_for_ryan-beyond_myth_and_metaphor.html
Successful literary games require cultivation of willingness to switch back and forth between contemplative and active stances: as demonstrated by McGann Ivanhoe game, seems like philosophy games, like my Macy Conference simulation, are the short circuit to this goal. (604) The two other genres, computer games and hypertext, stand at the opposite ends of the cultural spectrum: one a widely popular form of entertainment consumed for its own sake, especially by teenage males, the other an arcane academic genre read mostly by theorists and prospective authors by people more interested in writing about it than in reading it. . . . On the shelves of computer stores, there is only room for the gaming equivalent of John Grisham and Stephen King narratives. What is needed for computer games to fulfill their artistic potential (and of course will not happen in todayピ society) is an emancipation from the tyranny of the market. . . . The
competitive involvement of the game player is basically incompatible with the detached contemplation of the aesthetic experience, and my proposal will only be viable if the works I am imagining are able to foster a new attitude in the user, namely, the willingness to switch back and forth between the contemplative and the active stance.

5 1 1 (+) [-4+]mCQK seneca-letter_90 (232-233) 20120322 0 -17+ progress/1995/07/notes_for_seneca-letter_90.html
On the other hand, he offers the sage use of inventions and by extension learning to use technological systems: that is what is at stake and can be leveraged today to create PHI (the tapoc system), formerly referenced by other gnomic sayings. (232-233) It was reason indeed that devised these handicrafts, but not right reason. . . ."It was the sage that invented these things," says Posidonius, "but they were not important enough for him to handle personally and so he have them to his more mechanical assistants." No; these inventions were thought up by the same people who are concerned with them today. We know that certain inventions have been made within our own memory, as for example the use of windows which admit clear light through transparent panes, or vaulted baths with conduits let into the walls for diffusing heat which warms the upper and lower space alike. . . . And what of the stenographic symbols which can take down a speech however rapidly delivered and enable the hand to keep pace with the agility of the tongue? But these are inventions of low-grade slaves.
(233) Wisdomピ seat is higher; she does not train hands but is mistress of souls. . . . She is not, say I, the artisan of the appliances of our daily use; why attribute such trifles to her?

5 1 1 (+) [-6+]mCQK stallman-free_software_free_society (18) 20131012c 0 -5+ progress/2007/06/notes_for_stallman-free_software_free_society.html
Free Software Definition extends textuality and scholarship beyond human rhetorics deliberately into control rhetorics for machines, including high speed electronic computing machinery (von Neumann). (18) for you, a particular user, if:
You have the freedom to run the program, for any purpose.
You have the freedom to modify the program to suit your needs. (To make this freedom effective in practice, you must have access to the source code, since making changes in a program without having the source code is exceedingly difficult.)
You have the freedom to redistribute copies, either gratis or for a fee.
You have the freedom to distribute modified versions of the program, so that the community can benefit from your improvements.

5 1 1 (+) [-4+]mCQK stallman-free_software_free_society (148) 20131012u 0 -5+ progress/2007/06/notes_for_stallman-free_software_free_society.html
I complicate this distinction Stallman draws between computer software and nonfunctional works by promoting suffusion of philosophical thoughts into working code via flossification. (148) But for non-functional works, one thing doesnフ substitute for another. Letピ look at a functional kind of work say, a word processor. Well, if somebody makes a free word processor, you can use that; you donフ need the non-free word processor. But I wouldnフ say that one free song substitutes for all the non-free songs or that one free novel substitutes for all the non-free novels. For those kinds of works, itピ different.

5 1 1 (+) [-4+]mCQK stallman-free_software_free_society (214) 20131012x 0 0+ progress/2007/06/notes_for_stallman-free_software_free_society.html
Stallman is all about the factor of freedom in decision making, in particular how it relates to computer software: while he states that this is not required for other types of writings, Amy White argued in favor of open source philosophy many years ago at a CAP conference. (214)

5 1 1 (+) [-4+]mCQK stallman-free_software_free_society (214) 20131012y 0 -3+ progress/2007/06/notes_for_stallman-free_software_free_society.html
Difference between transparent and opaque copies of the FDL document; serves as good basis for philosophical concept of epistemological transparency. (214) A Transparent copy of the Document means a machine-readable copy, represented in a format whose specification is available to the general public, whose contents can be viewed and edited directly and straightforwardly with generic text editors or (for images composed of pixels) generic paint programs or (for drawings) some widely available drawing editor, and that is suitable for input to text formatters or for automatic translation to a variety of formats suitable for input to text formatters. A copy made in an otherwise Transparent file format whose markup has been designed to thwart or discourage subsequent modification by readers is not Transparent. A copy that is not Transparent is called Opaque .

5 1 1 (+) [-4+]mCQK sterne-audible_past (72-73) 20131013l 0 -5+ progress/2011/09/notes_for_sterne-audible_past.html
Descartes female automaton: other writers note Descartes fascination with automata as foreshadowing modern electronic computing machinery to state of the art Internet provided TCP/IPv4 stream objects. (72-73) Cartesianism introduces mechanism into modern philosophy. But Descartesピ interest in mechanism went further he was, in fact, fascinated with automata. Price reports rumors that Descartes planned to build a dancing man, a flying pigeon, and a spaniel that chased a peasant and that he did build a blonde automaton named
Francine that was discovered in her packing case aboard a ship and summarily thrown overboard by a captain frightened of witchcraft.
(73) Between 1770 and 1790, four persons in Europe built working speaking machines, apparently without knowledge of one another. All these inventors modeled their speaking automata on the human organs of speech.

5 1 1 (+) [-4+]mCQK sterne-audible_past (328) 20131108 0 -9+ progress/2011/09/notes_for_sterne-audible_past.html
Optimism of sound archives with stab at decimating cultural stewardship. (328) Such general optimism, without a clear sense of purpose or utility beyond preservation as an intrinsic good, was not limited to industry periodicals.
(328) The sound archives that could and actually did preserve recordings for future generations were themselves part of the anthropological impulse toward preservation.
(328-329) The Phonogramm-Archiv at the Austrian Academy of Sciences was the first sound-recording archive aimed a preservation and study, followed shortly thereafter by similar archives in Berlin, Paris, and London. . . . For von Hornbostel, the popular culture of the moment existed in a zero-sum relation with living non-Western cultures.
(331) Hastings writes that the recorded music helped reanimate forgotten tribal knowledge and spur the reinvigoration of living traditions.
(332) The work of anthropological cultural stewardship coincided with the decimation that necessitated the stewardship in the first place.

5 1 1 (+) [-4+]mCQK suchman-plans_and_situated_actions (16) 20131013m 0 -6+ progress/2011/06/notes_for_suchman-plans_and_situated_actions.html
Self-explanatory artifact would fulfill ancient criterion of living writing. (16) For practical purposes, user interface designers have long held the view that machines ideally should be self-explanatory, in the broad sense that their operation should be discoverable without extensive training, from information provided on or through the machine itself. . . . This basic idea, that a self-explanatory artifact is one whose intended purpose is discoverable by the user, is presumably as old as the design and use of tools. With respect to computer-based artifacts, however, the notion of a self-explanatory artifact has taken on a second sense: namely, the idea that the artifact might actually
explain itself in something more like the sense that a human being does.

5 1 1 (+) [-4+]mCQK tanaka_ishii-semiotics_of_programming (4) 20131013e 0 -2+ progress/2012/10/notes_for_tanaka_ishii-semiotics_of_programming.html
What happens as technological nonconscious extends into human signs, can this sharpening happen implicitly in programmers, what of sourcery complications? (4) Understanding the semiotic problems in programming languages leads us to formally reconsider the essential problems of signs. Such reconsideration of the fundamentals of semiotics could ultimately lead to an improved and renewed understanding of human signs as well.

5 1 1 (+) [-6+]mCQK tanaka_ishii-semiotics_of_programming (19) 20131013r 0 -7+ progress/2012/10/notes_for_tanaka_ishii-semiotics_of_programming.html
Also inline statements in other language such as assembler and preprocessor directives, making Cicero connection. (19)
Layer of address. . . . Within a program, an identifier usually represents a value, but it often happens that addresses must also be represented and processed via identifiers. This is implemented using a special syntax or pragmatics predefined within the programming language. This direct meaning as an address within the program gives a meaning to the identifier.

5 1 1 (+) [-4+]mCQK tanaka_ishii-semiotics_of_programming (133) 20131019w 0 -7+ progress/2012/10/notes_for_tanaka_ishii-semiotics_of_programming.html
The descent of importance of instances to flickering signifiers cheapens the virtual reality experience as it has since early Greek times when writing and reading were the state of the art mass communication arts (according to Heidegger, do not say technologies or you misunderstand the nature of that primordial thought at the beginning of philosophical thinking): the order of examples of instantiation here is first, singularity, second, copying, third, computer graphics generated by a program. (133) This quest for universals, however, degraded the importance of instances. We can see how instances gradually lost value over the course of a shift through three different methods of instantiation as follows: . . . computer graphics generated by a program.
(133) Originally, every instance was unique and existed for one period of time only.
(133) The second method of instantiation is related to technologies for making copies.

5 1 1 (+) [-4+]mCQK tanaka_ishii-semiotics_of_programming (191) 20131021t 0 -12+ progress/2012/10/notes_for_tanaka_ishii-semiotics_of_programming.html
Reaches ethical stance of applying tricks to close essentially open systems, like Odysseus against the Sirens: seems like the openness problem belongs to humans worried about the machines become black boxes obeying their own high commands; what if the agent affecting intellectual and technological change is itself a trickster, coyote (Haraway)? (191) Can computers evolve by themselves? . . . First, there is the difficulty of elucidating the direction for self-evolution. . . . Thus, the difficulty of self-augmentation arises not from the lack of a framework but rather from the lack of a way to formulate a suitable evolutionary direction in which to proceed. Second, technology for securely controlling multiple systems must be devised. Computer language systems are vulnerable because they are essentially open, so
tricks must be applied to close them, which makes them difficult to control.
(192) The question of how to exploit such inherent reflexivity in a constructive system will remain one of the main problems of computational systems, and I believe that more evolutionary technology exploiting the reflexivity of programming language systems is inevitable.

5 1 1 (+) [-4+]mCQK thomson-understanding_technology_ontotheologically (158) 20131013k 0 -10+ progress/2012/08/notes_for_thomson-understanding_technology_ontotheologically.html
Gestalt switch of recognize nothing as the way being shows itself. (158) Recognizing our ineliminable ontological receptivity, Heidegger thinks, makes possible this
crucial insight: rather than experience being as nothing, we can instead experience the nothing as the way being shows itself to us. . . . In this simple gestalt switch, in which we pass from experiencing being as nothing to experiencing the nothing as the way being happens for us, we have passed, by just turning in place, from the most extreme point of the greatest danger to the promise.
(159) In this experience entities show up not as intrinsically meaningless resources, but otherwise, namely as being richer in meaning than we are capable of doing justice to conceptually, and thus as already exceeding, in the direction of the future, the ontologically reductive confines of enframing. . . . In my view, Heideggerピ recognition that the ハihilating of the nothing is the action of being as such, an activity which exceeds and so cannot be explained in terms of the ontological difference between being and entities, is the defining experience at the heart of his so-called フurn and the
sine qua non of his ネater thought.

5 1 1 (+) [-4+]mCQK thomson-understanding_technology_ontotheologically (160) 20131013l 0 -2+ progress/2012/08/notes_for_thomson-understanding_technology_ontotheologically.html
Like postmodernism before computer examples, Heidegger struggled to clearly articulate the gestalt switch; Derrida sense it. (160) Despite many such attempts, however, Gianni Vattimo recounts that Heidegger himself remained deeply distressed by his sense that he had failed to develop this necessary gestalt switch with the requisite clarity.
(160)
Derrida already recognized, in 1981, Heideggerピ crucial insight that the highest point of fulfilled nihilism belong to two different planes joining, in a single point, the danger of metaphysics and the promise of what exceeds it and that this is the crucial point, so to speak, of Derridaピ lucid but unexplained observation that Heideggerピ Nietzsche lectures are looking at both sides, down both slopes.

5 1 1 (+) [-4+]mCQK thomson-understanding_technology_ontotheologically (161) 20131013n 0 -2+ progress/2012/08/notes_for_thomson-understanding_technology_ontotheologically.html
Wittgenstein duck-rabbit gestalt figure applied to experiencing promise instead of danger crucial for Heidegger as first step to other beginning of history. (161) On an analogy with the famous gestalt figure of the
duck-rabbit Wittgenstein popularized, I have suggested that the danger and the promise can be recognized as the two competing aspects of the same figure, aspects which conceal one another by standing in the same place. Learning to see and experience the promise instead of the danger is thus literally crucial for Heidegger: The danger is the peak of historical nihilism, the very デulfillment of Western metaphysics, yet, seeing the promise, the obverse of precisely the same phenomenon, constitutes the first step into what he calls フhe other beginning of history.

5 1 1 (+) [-4+]mCQK turkle-alone_together (ix) 20120605 0 -3+ progress/2012/06/notes_for_turkle-alone_together.html
Innocence of working with early computers builds justification for learning programming by first studying ancient technologies. (ix) The first home computers were being bought by people called hobbyists. The people who bought or built them experimented with programming, often making their own simple games. No one knew to what further uses home computers might be put.

5 1 1 (+) [-4+]mCQK turkle-alone_together (x) 20120605b 0 -6+ progress/2012/06/notes_for_turkle-alone_together.html
Importance of computer as evocative object philosophical work space cybersage workstation is a point missed by Maner but clear to Hayles: Turkle clearly reflects more on her ambivalence than proposing software projects, leaving the task to students of texts and technology, digital media studies, and digital