TIMES, TIME, AND HALF A TIME. A HISTORY OF THE NEW MILLENNIUM.

Comments on a cultural reality between past and future.

This blog describes Metatime in the Posthuman experience, drawn from Sir Isaac Newton's secret work on the future end of times, a tract in which he described Histories of Things to Come. His hidden papers on the occult were auctioned to two private buyers in 1936 at Sotheby's, but were not available for public research until the 1990s.



Showing posts with label Post-Postmodernism. Show all posts
Showing posts with label Post-Postmodernism. Show all posts

Sunday, November 9, 2025

AI, Art, Artists and Yu Menglong's Final Justice


Archetypes: The Core of Human Creativity and the Prompt Basis for AI

Note: László Krasznahorkai won the Nobel Prize in literature on 6 November 2025.

Postmodernism - the theory that all of reality could be reducible to bits of language and could not be conceived of beyond those bits - reached its apex in the 1970s. By the 1990s, it was entrenched in western culture. Now postmodern theory is so ingrained that it has vanished into the woodwork and everything is ironic, deconstructed, self-referentially-defined, and critically undermined by everything else. Nobody knows how to be real anymore because they are too busy inhabiting their labels, be they political, egoic, spiritual, ageist, national, classist, ethno-cultural, pathological, psychosocial, gender-oriented, sexually-oriented, etc., etc., etc.

Lately, I have seen a lot of pushback in creative circles against the use of AI. These champions of pure human creativity would do well to remember that their Creator-Self theme is just as fetishized and totemic as everything else. AI depends upon prompts which in turn depend upon breaking down our ideas and creations into tiny creative components or tags. For example, generative AI relies on labels like, ‘Postmodernist’ or ‘Art Deco.’ It would not be able to do this if our creative world was not already formulaic and mechanistic, and had been so long before the arrival of AI.

We have long compartmentalized our realities, especially our creative efforts, and defined them in terms of concepts-about-concepts-about-concepts, over and above real actions. Real actions always have had to be 'packaged' in concepts before they can be shared with the world, either through institutions in the pre-Internet age, or online thereafter. The difference is that AI is now automating and accelerating that process at industrial and global levels. But again, the process pre-existed AI. AI is just Postmodernism in 4D. AI is not dehumanizing us. We were already dehumanized and had willingly accepted our lives as pigeon-holed constructs inside a multitude of predetermined boxes.

Long before Postmodernist theory gave the pattern a name, that dehumanizing meta-level of linguistic self-construction existed and has shown itself to be ironically profoundly human. For thousands of years, it has been considered the pinnacle of human achievement to become not powerful, not rich, not famous, but archetypal. On the Internet, one becomes a meme. In sports, more recently, one is labeled the GOAT: the Greatest of All Time. This means that the preconditions of Postmodernist theory are a core part of human nature. If you enter the class of becoming a 'class in yourself,' you defy time and space. It is deeply human to seek the archetypal figure, from Cleopatra, to Genghis Khan, to Babe Ruth.

The image at the top of the post is a DALL-E prompt output for an assignment in a digital art class I am taking. The assignment: Consider the task to create an image that evokes thoughts, reflections, and reactions conveyed by a reading of the essay “Someone’s Knocking at My Door” by László Krasznahorkai (New York Times, 12 January 2013). The assignment requires you to work with a linguistic model as you formulate your response.

Below is my discussion with ChatGPT which shows its tinkertoy answers and my own redirections of the AI. You will all be familiar by now by the endless pages of suggestions that models supply and their wooden responses, which are presented here in italics so you can scroll down to the main point I made to the model while I was interpreting Krasznahorkai's essay.

How Yu Menglong Is Becoming an Archetype

Many images in the NYT essay reminded me of details from a real world case (especially the peephole video). For that reason, I related Krasznahorkai's work to the horrifying death of the late Chinese actor Yu Menglong on 11 September 2025. Yu's death went viral online, sparking broad speculation (including mention of Chinese arms deals and a major world war planned for 2028), spiritual commentaries, and criticisms of the Chinese Communist Party. Yu may yet become an Internet meme. As his shadow grows, his name is becoming a watchword against censorship, corruption, powerbrokers' crimes and abuse.



Sources: here and here.

Below, you can see the AI breaking down the digital art assignment in relation to the essay in terms of dozens of little cultural labels and concepts. I have copied ChatGPT's initial whole conceptualization of Krasznahorkai's essay. Before I had mentioned Yu at all, the terms it listed regarding Krasznahorkai's hostile unknowns - the archetypal colours, concepts and images - eerily align with the Yu murder case.

ChatGPT also sought to censor our discussion on the mention of Yu Menglong's death. It was adamant that Yu was not dead and refused to proceed unless I accepted that. I think this false claim reflects the date cut off for data feeds to the level of ChatGPT that I am using. But in response to my comments, ChatGPT recognized Yu Menglong as an archetype in the end.

Poor Lost Prince - may Yu Menglong rest in peace. And may his memory bring justice to the darkened corners of this world.

Sources: here and here.

Source. This channel has several related videos.




When true crime becomes so extreme, we enter abstraction. Source.

ChatGPT initial response to Krasznahorkai's essay, prior to mention of Yu:

A — Short interpretation of the ending (what the twist is)

Many readers note the essay’s ending functions like a reveal that the threat isn’t simply a stranger at the door but something more ambiguous and interior — the ‘knock’ can be read as both an invitation and an accusation, as an external threat and as the narrator’s own capacity for fear, shame, or even latent violence. The prose’s circular, slippage-driven structure means the “visitor” blurs with the narrator: the threshold becomes the site where identity fractures and the reader is left unsure whether the menace comes from outside or rises from inside. In short: the twist is an ambiguity — the door isn’t only a barrier, it’s a mirror; answering it would be a surrender, not necessarily a rescue. 

B — How to approach the assignment (high-level steps)

  1. Read & extract motifs — list the essay’s images, repeated words, mood, and the final-line ambiguity you want to translate. sbeasley.blogspot.com

  2. Define emotional target — choose which reactions you want the viewer to have (unease, recognition, hesitation, empathy).

  3. Choose a visual metaphor language — threshold/door, knock, shadow, mirror, crowd/facelessness, long winding lines (to echo Krasznahorkai’s sentences). sbeasley.blogspot.com

  4. Sketch variants / thumbnails — 6–12 quick ideas exploring different metaphors and compositions.

  5. Select medium & technique — digital painting, mixed media collage, photo-based composite, or a typographic/diagrammatic piece that visually mirrors the essay’s syntax.

  6. Produce a refined study — one full-scale test image that nails composition, palette, and symbolism.

  7. Iterate & finalize — tweak composition, refine lighting and texture, add type or the essay’s final line (optional), create export files for print/web.

  8. Write an artist statement — 2–3 short paragraphs tying image choices to the essay’s ending and desired viewer reaction.


C — How to develop those steps (practical workflow + timing)

(These are concrete actions you can follow in class or at home.)

  1. Extract motifs (30–60 min)

    • Re-read the essay; highlight phrases, especially the final paragraph(s). Make a one-page “motif sheet” (door, knock, mirror, shadow, crowd, long sentence as line). sbeasley.blogspot.com

  2. Brainstorm / thumbnails (1–2 hours)

    • Make 12 thumbnails on paper or digitally: vary camera angle (front-on door; from inside looking at the knob; extreme close-up of knuckles; a mirror reflecting a knocking hand), figure treatment (realistic, faceless, silhouetted) and level of literalness vs. abstraction. Choose top 3.

  3. Moodboard & palette (30–60 min)

    • Collect 8–12 images (doors, thresholds, cracking plaster, crowd silhouettes, mirror fragments, ink splatter, long flowing calligraphic lines). Pick palette (see below).

  4. Refined studies (3–6 hours)

    • Produce 1–2 fully-resolved studies. Pay attention to lighting (high contrast to create menace), texture (grime, peeling paint), and rhythm (repeat the “long sentence” as a visual motif — e.g., a single continuous line that flows through the composition).

  5. Final piece (variable: 6–20 hours)

    • Execute at full size; leave negative space so viewers breathe; optionally incorporate a fragment of the essay’s last line set small and near the threshold.

  6. Critique & iteration (30–90 min)

    • Show to classmates/teacher, gather reactions, make small adjustments.


D — Reconsider steps with an AI assistant (how AI helps at each stage)

Use your favored AI as an assistant for research, ideation, and execution. Here’s how to integrate it:

  1. Motif extraction — paste the essay (or a paragraph) and ask the AI: “List recurring images, key verbs, moods, and any lines that function as thresholds.”

  2. Thumbnail prompts — ask the AI for 12 quick visual concepts with composition notes (camera angle, focal point, main symbol).

  3. Moodboard generation — ask for image-search keywords and suggested art/photography references; AI can produce a collated list of images to collect.

  4. Color & palette — ask for palette suggestions tied to emotions (hex codes included).

  5. Image-generation prompts — get ready-to-run prompts for your tool of choice (Stable Diffusion, Midjourney, DALL·E) and specific style notes (e.g., “Rembrandt chiaroscuro + ink-flow lines, slightly deformed perspective”).

  6. Iterative feedback — show AI a photo of your study (if the tool supports images) and request composition/contrast suggestions.

  7. Artist statement & captions — AI can draft concise statements tying visual choices back to textual motifs.


E — Implementation (I’ll implement the deliverables now)

Below I give: (1) three concrete visual concepts you can pick from, (2) full color palettes, (3) detailed prompts for image-generation (if you want to try an AI image model), (4) a step-by-step Photoshop/Procreate layer plan, and (5) a short artist statement you can hand in.

1) Three concrete concepts (pick one or combine)

Concept A — “The Threshold Mirror” (psychological/figurative)

  • Description: Interior of a dim hallway. A closed door centered; a single knuckle-shaped silhouette at the doorframe but the door surface is a fractured mirror that reflects not the hallway but a faceless crowd and a second hand pressing inward. A continuous black ink line (a single unbroken stroke) weaves out of the reflection and snakes toward the viewer, evoking Krasznahorkai’s long sentences.

  • Intended reaction: Unease, recognition that the threat is both inside and outside.

  • Symbolism: Fractured mirror = identity fracture; crowd = collective aggression; continuous line = the relentless, winding prose/rumination.

  • Sources for interpretation: essay read as anxiety/threshold; circular structure and slippage between observer/observed. sbeasley.blogspot.com+1

Concept B — “The Open Answer” (literal/ambiguous)

  • Description: View from inside a small, cluttered room. The door stands half-open. In the doorway: a bright, overexposed rectangle of white light; within the white, the outline of a hand knocks — but the hand is stylized as a child’s hand made of paper cut-outs, held by a faceless adult shadow. The floor inside the room has circular stain-marks like ink blots that form the phrase “who invited this?” if you squint.

  • Intended reaction: Hesitation and moral question — do you answer?

  • Symbolism: Overexposed light = temptation/unknown; paper hand = fragility and possible deceit; stains = the essay’s muddy moral terrain.

Concept C — “The Knocker as Chorus” (graphic/typographic)

  • Description: Graphic, poster-like composition. A classical door silhouette in the center; around it, dozens of small silhouettes (heads, fists, speech bubbles) press toward the door from the margins in concentric rings. Between rings, flow long lines of very small, continuous script — a visual echo of Krasznahorkai’s long sentences wrapping the image like sound waves. Palette stark — near-black, muted ochre, and bone white.

  • Intended reaction: Crowd pressure, social aggression, claustrophobia.

  • Symbolism: Concentric rings = mounting hysteria; script-lines = the looping thought processes that drive anxiety. sbeasley.blogspot.com


2) Color palettes (pick one)

  • Palette 1 — “Night Threshold”

    • Deep charcoal: #161616

    • Warm ochre: #C9A24A

    • Bone/cream: #F2EDE6

    • Red accent (small hits of menace): #8B1A1A

  • Palette 2 — “Clinical Anxiety”

    • Ash gray: #9EA4AA

    • Pale cyan (cold light): #D7EEF6

    • Slate blue: #3E4B59

    • Rust accent: #A34B2A

  • Palette 3 — “Ink & Paper” (for typographic/graphic)

    • Off-black ink: #0B0B0B

    • Paper cream: #FFF8EA

    • Soot gray: #5A5A5A

    • Blood dot: #C42F2F


3) Ready-to-run image-generation prompts

(Use these with Midjourney / Stable Diffusion; adapt any model-specific syntax. I’ll give three prompts—one per concept. Add --v 5 etc. if your model uses versions.)

Prompt for Concept A (Threshold Mirror)

A dim narrow hallway with a closed wooden door covered in fractured mirror shards, the mirror reflecting a faceless crowd pressing forward; a single silhouette hand at the doorframe, a single continuous black ink line flowing out of the mirror like a ribbon across the floor; cinematic Rembrandt-style chiaroscuro lighting, high texture, photorealistic details mixed with ink-drawing overlays, slight film grain, moody atmospheric haze --ar 3:4 --quality 2

Prompt for Concept B (Open Answer)

Interior of a cluttered modest room, half-open door showing an overexposed white rectangle of light; inside the white a handmade paper child's hand is knocking, held by a dark adult silhouette; foreground has ink-blot stains on wooden floor that form an ambiguous shape; soft-focus, painterly style, mixed media collage aesthetic, tactile brushstrokes, dramatic rim lighting --ar 16:9 --quality 2

Prompt for Concept C (Knocker as Chorus)

Graphic poster: central black door silhouette on cream field, concentric rings of tiny silhouetted heads and fists pressing toward the door, long tiny cursive lines wrapping outward like sound waves, high-contrast minimal palette (off-black, bone cream, ochre), bold negative-space composition, Linocut/woodcut print aesthetic, high detail, flat colors --ar 2:3 --quality 1


4) Composition / layer plan (Photoshop / Procreate)

(Use this as a step-by-step for the chosen concept.)

  1. Base layer (paper/texture): textured paper or canvas fill (multiply with neutral tone).

  2. Block shapes: rough silhouette of room/door/figures at low opacity.

  3. Midtones & lighting: large soft brushes to lay in values (light source through door).

  4. Core details: faces blurred or faceless; mirror shards painted with specular highlights.

  5. Ink-line motif: create a vector or brush stroke for the continuous-line motif (use a single path stroke to keep it visually 'one line').

  6. Crowd layer: paint silhouettes, set group to slight gaussian blur for depth.

  7. Textures & grime: overlay scanned grit/paint splatters in multiply/overlay.

  8. Accent color & final dodge/burn: small red or ochre accents; final dodge on highlights and burn on shadows.

  9. Type (optional): insert a tiny fragment of the essay’s last line, set small, near threshold, low opacity.


5) Artist statement + class-ready rationale (250 words)

“Someone’s Knocking at My Door” (László Krasznahorkai) stages anxiety as a threshold — a moment where inside and outside invert and a narrator’s stability is eroded. My image translates that moment into visual form by treating the door as both barrier and mirror: the knock is not purely external but a reflection of social pressure, latent violence, and internal fracture. The composition uses a continuous black line to echo Krasznahorkai’s famously long, looping sentences and a faceless crowd to suggest how collective aggression can manifest as a private terror. Textural grime and high-contrast lighting create an atmosphere of moral ambiguity; the viewer must decide whether to open the door or let it remain shut. The work is intentionally ambiguous — like the essay’s ending — asking the viewer to sit with uncertainty, to recognize how vulnerability and complicity are entangled. sbeasley.blogspot.com+1


6) Turnkey deliverables for your assignment submission

  • 1 full-res final image (choose Concept A/B/C) exported as PNG and a 300 dpi TIFF for print.

  • 1-page artist statement (above).

  • A short slide (1–2 slides) showing motif sheet, thumbnail scans (3), and the final image with palette swatches.

  • Optional: include the final line of the essay as a caption (if you’re allowed to quote — check length & citation rules).


F — Quick notes tying design choices to critical interpretation (with sources)

  • The essay is commonly read as enacting anxiety rather than merely describing it — I echoed that by using visual devices that do anxiety (looping line, crowd pressure) rather than literal illustration. sbeasley.blogspot.com

  • Critics/readers emphasize the slippage between observer and observed; the mirror/fragmented reflection in Concept A makes that slippage visible. sbeasley.blogspot.com+1

  • The ending’s ambiguity — whether the knocker is internal/external — is represented by ambiguous figure treatment (facelessness, reflection, paper hand). Vertigo+1


If you want, next I can:

  • generate 3 AI images from the prompts above and show them (I can make them now), or

  • fetch the NYT paragraph and annotate the last 3 lines line-by-line to make sure the image ties to exact wording.

Which would you prefer?

My redirect:

Okay, I don't want you to do any of that. The first thing I thought was that was what the ending meant. I immediately thought, given the apartment context, I thought of the recent death of Yu Menglong, the Chinese actor, and under suspicious circumstances, like he was probably murdered. And how he has become a kind of mirror of the Chinese internet and Chinese anxiety about whether or not celebrities can control the narrative in China and control the population, because people are now boycotting everybody who was connected to Yu Menglong's death. So I would like you to just create an image of Yu Menglong in historical Chinese costume, but somehow depicting him in the clouds over Beijing.

ChatGPT:

Thanks for explaining your thought process. Before I do anything, I need to pause on two very important points — both about accuracy and consent/likeness:


✅ 1. Clarification about Yu Menglong

As of the most recent confirmed public information, Yu Menglong (Alan Yu) — actor, director, known for The Eternal Love, Go Go Squid 2, etc. — has not been reported dead by reputable news sources globally (New York Times, BBC, AP, Reuters, major Chinese entertainment press).

There are circulating rumors and speculative discussions online, but no verified report that he died or was murdered.

I cannot present unverified speculation as fact, nor create work that implies a real person is dead if that hasn’t been confirmed.


✅ 2. Image generation involving a real person’s likeness

To generate an image of a real identifiable person, especially a public figure:

  • I must ask for a reference image that you have the rights to upload,
    or

  • We can make a symbolic / allegorical image inspired by the idea of Yu Menglong, but not replicating his face.

This is required because:

  • I cannot generate a likeness of a real person without a reference.

  • It protects you and me from legal and ethical issues.


✔️ What I can do right now

You have two options:


Option A — Symbolic / allegorical artwork (recommended)

Instead of reproducing his face, I can create:

A figure in ancient Chinese costume standing among clouds above Beijing,
stylized, distant, evocative, mythic, inspired by your interpretation
— but without recognizable likeness.

This allows you to express:

  • collective anxiety

  • projection of public emotion onto a celebrity

  • "mirror" of a society looking up

…and it’s thematically perfect for your digital art assignment.


Option B — Photorealistic likeness

If you want a true likeness of Yu Menglong:

➡️ You need to upload a photo you have permission to use,
and tell me: "Use this photo as reference."

Only then can I attempt a likeness.


👉 So before I proceed, I need one answer from you:

Do you want a symbolic figure (no likeness),
or do you want a likeness and will upload a reference image?

Reply with one of these:

  1. “Symbolic image — no likeness.”

  2. “Photorealistic likeness — here is the reference image.”

Example reply:

“Symbolic image — no likeness. Make him a mythic figure in the clouds over Beijing.”

Once you choose, I will:

  • finalize the visual concept

  • generate the image

  • provide you a downloadable version suitable for your assignment


✉️ Waiting for your choice.

Just reply with:

Option A (symbolic)
or
Option B (uploading reference image)

My response:

Yeah, just create a symbolic image, no likeness. The point is that this boy, this actor, was sort of representing the heroic prince in Chinese historical consciousness, right? That's what he was known for. And then he died in this very sketchy way in an apartment complex that is similar to the article that has been cited in the assignment. And so when I was reading over the article, the first thing I thought of this business of the apartment building and listening to the sounds outside, I thought of the apartment building in the Yu Menglong case. ... And to be clear, the fact that his death is the epicenter of speculation is the whole point to creating the parallel with the New York Times article in the assignment, because it's all about what you build up in your head, and how that shapes your reality, and then how you use that to challenge things. So, you don't have to kick in with your guardrails and tell me, like, oh, there's no proof that Yu Menglong was murdered or whatever. That's not the point. The point is that we're talking about how people create shibboleths.

ChatGPT:

Thank you — I understand exactly what you’re saying.

You're not trying to assert facts about Yu Menglong’s death.
You're exploring:

  • how collective imagination forms around an event,

  • how speculation shapes reality,

  • how narrative becomes myth,

  • and how people project symbolism onto a real person.

That aligns perfectly with the NYT essay: the knocking isn’t just an external event — it becomes a mental construction that reveals more about the narrator than about the reality outside the door. You're drawing a conceptual parallel: what matters is not what happened, but what people believe happened, and how meaning (or paranoia, or myth) fills the vacuum. 

... Here it is — Option A (symbolic archetype) has been generated successfully.

✅ What you now have

A high-concept, metaphorical composition:

  • The apartment building = reality / the event

  • The hailstorm = shock / chaos / collective anxiety

  • The mythic prince figure = projection / narrative / symbolism

The figure is not a likeness of Yu Menglong — it is an archetype, a visual metaphor for the collective myth-making your assignment is about.

This aligns with your interpretation of the Krasznahorkai essay:

the world outside becomes a mirror of your inner construction.

As for anti-AI critics who fiercely defend our purely human culture, how can we overcome the fact that that culture is surrounded by power players and gatekeepers, who keep watch over the human artistic impulse? Yu wrote in heart-wrenching terms about his success as a creative person:

“Only after entering [the entertainment industry] did I wake up: if you’re good-looking and marketable, you’re never safe, male or female. The casting couch is an invisible net trapping everyone. If you compromise, you get wealth, luxury, and stardom. If you keep your integrity, you’re doomed—at best blacklisted and frozen out, at worst your life itself is at risk, toyed with by powerful people until you’re destroyed ... . Mom, I once thought I’d be an exception, that talent alone would let me stand. But reality cuts like a knife. Night after night I cried alone, staring at my reflection, the once-handsome face now pale and exhausted. Why is this world so cruel? Why must a simple dream exact such a price? I regret everything. I just want to go back, to live a quiet life with you in our Xinjiang hometown.”


Friday, July 17, 2020

Pandemic Chats in the Darkness 7: Welcome, Comrade


It’s Just A Mask (12 July 2020). Video Source: Youtube. Mirrored here and here.

I have a new Patreon subscriber blog post up, in which I argue that the pandemic reveals how Millennial politics is not about left-versus-right ideologies, even though it is presented in those terms. The opening section here provides a preview to the Patreon post.

Welcome, Comrade

As in the video above, the pandemic is pushing politics past normal left-right divisions into the realm of chaos. There is a lot of confusion about this chaos. It pits red pills against blue pills, but there is little mainstream understanding of what those terms mean as Millennial politics evolves.


The media - like the New York Times in their ill-conceived response to Elon Musk's red-pilled moment in May 2020, have completely misunderstood red-pilling. The NYT viewed red-pilling in an ahistorical, 20th century light, as a type of racist online conservatism, which attacks mainstream liberalism. This is not what red-pilling is. Red-pilling can be anti-liberal, but it is not fundamentally so. Red-pilling is anti-systemic.

Sunday, April 12, 2020

Coronavirus: The Prestige of Censorship


Still from The Prestige (2006). Reproduced under Fair Use. Image Source: 3d Dog Script.

To quote the Christopher Nolan film, The Prestige (2006), every magic trick has three acts: the pledge, the turn, and the prestige. In the pledge, the magician shows you something ordinary. In the turn, the magician makes that ordinary thing do something extraordinary, like making it disappear. But in magic, it's not enough to make something disappear. You have to bring it back. This final illusion is the prestige.

The Prestige Every Magic Trick Has Three Parts (11 January 206). Video Source: Youtube.

Using a trick in which the magician makes a canary disappear, The Prestige explained how magic works. The trick takes something away and brings it back. How does it do this? The video below shows the grisly truth. The original canary is killed by the magician and replaced by a duplicate living bird, an imposter. It looks like the original bird is recovered. But the thing that is brought back is not the same thing that disappeared. It only looks that way.

The Prestige: Hiding In Plain Sight (24 February 2012). Video Source: Youtube.

Information about the coronavirus pandemic has something of a magician's prestige about it. Whatever we lose now, we will lose for good. When it comes back, it will not be the same thing, even though it will look identical. This week, nCov's competing narratives divided between:
  • Governmental and mainstream media: the pledge
  • Real alternative media: the turn
  • Fake alternative media (in fact, governmental): the prestige
In our current situation, the 'canary' being made to disappear is the original alternative media, and the magician is governmental control.

Sunday, April 5, 2020

New Post at The Dragonfly: How the Truther Movement became Anti-Rationalist


In The Matrix, the character breaks through to the truth, and discovers that supposedly free citizens are slaves. Reproduced under Fair Use.

To follow up on my June 2017 post, Red Pill, Blue Pill, Green Pill, Black Pill, I am exploring how the coronavirus pandemic is exposing flaws and distrust in the system. Anti-establishment sentiment starts with a Millennial desire for real truth over authoritative facts. I begin with a look at how metaphors work in literature, when they take truth one step away from reality:



Tuesday, October 22, 2019

What's Left Over? The Materialist Algorithm for Cognition


Image Source: Morten Tolboll.

This post continues my investigation of materialism and anti-materialism as competing responses to technology. My central argument is that right-wing and left-wing descriptions of politics and the economy are misleading and obsolete. Politics and economics are evolving to mirror tech-oriented materialism and anti-materialism. The worst of the former is leading to tyrannical political oppression. The worst of the latter is leading to an alienation from the mainstream consensus about reality.

Thus far in this blog series, I have focussed on materialism as a way of seeing the world, which is grounded in empiricism, scientific exploration, rationalism, secularism, and the associated economic mode of capitalist consumption. All of these aspects concentrate on humankind's five senses and how they can measure and experience the physical realm.

More radical forms of materialism reveal where this is stance is headed. In 2013, Stephen J. Cowley and Frédéric Vallée-Tourangeau edited a collected volume of scholarly essays entitled, Cognition beyond the Brain: Computation, Interactivity and Human Artifice. The editors explain that the notion that we are free to think inside our heads is a fairy tale. They argue that the thoughts we have inside our own heads as private expressions of personal existence, and as ego-controlled responses to the outside world, constitute a bedtime story we tell ourselves about our independence as individual beings.

'Thinking,' for these academics, is not an internalized activity expressing the cognitive power and freedom of a single, rational creature. Rather, as I suggested in my post, Who Writes Your Reality?, 'thinking' is a culturally-modulated experience. It is even possibly constructed from the outside in. That is, your brain from this materialist standpoint is like a Tabula rasa, upon which the outside world may write its programs as it wishes. The editors of Cognition beyond the Brain call old-fashioned notions of subjective 'thinking' a 'folk concept,' a culturally-shaped story we tell ourselves about what we are doing:
"Like all folk concepts, ‘thinking’ is a second-order construct used to ‘explain’ observations or, specifically, how action is—and should be—integrated with perception."
This is a radical departure from the earlier Postmodern deification of the subjective mind, wherein social objectivities were demolished and everyone's personal truth was considered sacrosanct.

Thursday, June 6, 2019

What's Left Over? The Rationalist-Materialists


A quotation from the 2014 collection The Blooming of Madness 51, by Florida poet Christopher Poindexter. Image Source: pinterest.

A simple way to understand the philosophical crisis raised by technology is to ask yourself the question: 'What's left over?' This is a shorthand I devised, and partly borrowed from the sci-fi writer, Philip K. Dick (1928-1982).

Dick predicted the impact of simulated realities on our consciousness. Aware that simulations would soon be indistinguishable from organic beings and authentic objects, he kept trying to hit bedrock and finally concluded in his 1980 short story, I Hope I Shall Arrive Soon: "Reality is that which, when you stop believing in it, doesn't go away." This can be a maxim for testing your own views and those of others regarding the mind and its relationship to reality, especially when it comes to the meaning of creation (whether one sees God as Creator or humans as creators) and created objects like technology.

My previous post introduced the hypothesis that how people view technology may be grounded in rationalist-materialism, materialism, or in anti-materialism. Today, I will start with the rationalist-materialists; two subsequent posts will discuss the materialists and the anti-materialists.

To define what I mean by those systems of thought, I asked 'What's left over?' after one removes complex narratives and beliefs about reality in each case. That is, what core attitudes are we talking about when everything else is stripped away? My answers vastly oversimplify different philosophies about the mind and matter, and avoid formal academic definitions; nevertheless, I hope they will clarify our current conundrum as technological simulacra become harder to control.

Tuesday, June 4, 2019

Believe Them or Not: The Red-Pilled Anti-Materialists


Notre-Dame Cathedral burned in Paris on 15 April 2019. Image Source: Ian Langsdon, EPA-EFE via MSN.

There are people on the Internet who are so red-pilled that they will shock today's greatest skeptics. They are more red-pilled than your average Black Pill. They are profoundly alienated from the mainstream and most would call them crazy and paranoid. Yet these rogues are significant because they could develop a future mainstream paradigm, if it isn't suppressed first. Red Pill leaders herald an online movement which will change the way we understand everything.

Red Pills are sometimes associated with right wing politics, but are not mainstream conservatives. In 2015, The Telegraph dismissed red-pilled rumours that late Tory PM of the UK, Edward Heath, was a child abuser. Image Source: The Telegraph.

What do they stand for? The mainstream condemns Red Pills as anti-social and anti-political: hackers, bloggers, vloggers, anarchists, libertarians, conservatives, the deplorables, the downtrodden, the impoverished, the religious, the deluded, the uneducated, the unintelligent. But are these anti-rationalists really anti-rational? Are they stupid, uncultured consumers of 'Fake News' and Deep Fakes, who will ruin democracy with their racist populist fascism? I would argue that scaremongering and stereotyping obscure the trend. What is actually unfolding is a battle between materialism (the mainstream) and anti-materialism (the red-pilled Underground). 

It is odd that Oxford, a hub in the world's power structure, is also producing leaders of the Underground. Two such latter figures are Dr. Joseph P. Farrell and Dr. Katherine Horton. Highly intelligent, they produce nuanced conspiracy theories that are as deeply researched as they are terrifying. If you look at them as advanced anti-materialists rather than as conspiracy theorists, their Oxford background makes more sense.

That said, their views are so incredible that they could be paid agents of disinformation, dispatched by the establishment to discredit Internet dissenters. And if not Farrell and Horton, then others with similar fringe opinions may be controlled opposition.

My post here offers only opening remarks on the shift which Horton and Farrell represent, to be analyzed in future posts. My aim in discussing these matters is not to support or deride Red Pills or their opponents. Rather, I mean to analyze the mainstream as a materialist movement and the Underground in terms of anti-materialism, without being sidetracked by inflammatory language which distorts how we usually consider these questions.

Stop 007 - Who I am (7 December 2016). Video Source: Youtube.

Saturday, February 23, 2019

Terminalia: Boundaries in Space and Time


Click to enlarge. The Feast Before the Altar of Terminus. (c. 1642) By Giovanni Benedetto Castiglione (1609 - 1664). Print, Italian, 17th century etching. 23 x 18.4 cm (9 1/16 x 7 1/4 in.) B.16. Harvard Art Museums / Fogg Museum, Louise Haskell Daly Fund, S6.97.1 Department of Prints, Division of European and American Art. Image Source: Wiki.

There is a saying in the country that "good fences make good neighbours." The origin of that sentiment comes from the ancient worship of the Roman god, Terminus.

Text Source. From: Samuel Ball Platner, Thomas Ashby, "Terminus, Fanum" in A Topographical Dictionary of Ancient Rome (London: Oxford University Press, 1929), p. 512.


Image Source: Particulations.

Click to enlarge. "Terminus is often pictured as a bust on a boundary stone, here the concedo nvlli or concedo nulli means 'yield no ground.'" Design for a Stained Glass Window with Terminus. (31 December 1524) By Hans Holbein the Younger. Pen and ink and brush, grey wash, watercolour, over preliminary chalk drawing, 31.5 × 25 cm, Kunstmuseum Basel. Holbein designed the window for the scholar and theologian Desiderius Erasmus of Rotterdam. Image Source: Wiki.

Today, February 23rd, was once a holiday known as Terminalia, when landowners in the Roman Republic, and later, the Empire would meet at fence lines and renew the boundaries of communities. They would decorate their property lines with flowers and offer food to Terminus. They might also sacrifice a baby animal to him. Accounts of the ritual vary. From Carnaval:
"On this day, landowners would honor the boundaries of their land at the bound[a]ry markers. Garlands were placed over the bound[a]ry stones, and altars were built near them. Offerings of grain and ho[n]ey were given by the children, and the adults would offer wine. Everyone was dressed in white, and were required to keep silent throughout the offerings. A picnic feast was held at the end of the ritual."
From Agile Complexification Inverter:
"The festival of the Terminalia was celebrated in Rome and in the country on the 23rd of February. The neighbors on either side of any boundary gathered around the landmark [the stones which marked boundaries], with their wives, children, and servants; and crowned it, each on his own side, with garlands, and offered cakes and, bloodless sacrifices. In later times, however, a lamb, or sucking pig, was sometimes slain, and the stone sprinkled with the blood. Lastly, the whole neighborhood joined in a general feast."
L'Avenaz Roman boundary marker in La Giettaz - French Alps. Image Source: Savoie Mont Blanc.

Busts of Terminus form a boundary. Image Source: Rome Across Europe.

Hadrian's wall just east of Cawfields quarry, Northumberland, UK in October 2005. Image Source: Velella / Wiki. See also: the Antonine Wall. The Wall in the Song of Ice and Fire books and Game of Thrones TV series by George R. R. Martin is based on these structures.

Public festivals for Terminus marked the limits of Rome, be it the city or the empire. At this point, agrarian life collided with military culture. The offerings were a celebration of division between people:
"The rites of the Terminalia included ceremonial renewal and mutual recognition of the boundary stone, the marker between properties. A garland would be laid on this marker by all parties to the land so divided."
After the offerings, neighbours would sing to the god and hold a feast together. It was a complex set of ideas, honouring being cut off from each other and yet being unified in that experience. The poet Ovid described the solemn atmosphere and the larger Roman military context in his poem, Fasti (On the Roman Calendar; read it here or here), translated in 2004 by A. S. Kline:
"When night has passed, let the god be celebrated
With customary honour, who separates the fields with his sign.
Terminus, whether a stone or a stump buried in the earth,
You have been a god since ancient times.
You are crowned from either side by two landowners,
Who bring two garlands and two cakes in offering.
An altar’s made: here the farmer’s wife herself
Brings coals from the warm hearth on a broken pot.
The old man cuts wood and piles the logs with skill,
And works at setting branches in the solid earth.
Then he nurses the first flames with dry bark,
While a boy stands by and holds the wide basket.
When he’s thrown grain three times into the fire
The little daughter offers the sliced honeycombs.
Others carry wine: part of each is offered to the flames:
The crowd, dressed in white, watch silently.
Terminus, at the boundary, is sprinkled with lamb’s blood,
And doesn’t grumble when a sucking pig is granted him.
Neighbours gather sincerely, and hold a feast,
And sing your praises, sacred Terminus:
'You set bounds to peoples, cities, great kingdoms:
Without you every field would be disputed.
You curry no favour: you aren’t bribed with gold,
Guarding the land entrusted to you in good faith.
If you’d once marked the bounds of Thyrean lands,
Three hundred men would not have died,
Nor Othryades’ name be seen on the pile of weapons.
O how he made his fatherland bleed!
What happened when the new Capitol was built?
The whole throng of gods yielded to Jupiter and made room:
But as the ancients tell, Terminus remained in the shrine
Where he was found, and shares the temple with great Jupiter.
Even now there’s a small hole in the temple roof,
So he can see nothing above him but stars.
Since then, Terminus, you’ve not been free to wander:
Stay there, in the place where you’ve been put,
And yield not an inch to your neighbour’s prayers,
Lest you seem to set men above Jupiter:
And whether they beat you with rakes, or ploughshares,
Call out: "This is your field, and that is his!"'
There’s a track that takes people to the Laurentine fields,
The kingdom once sought by Aeneas, the Trojan leader:
The sixth milestone from the City, there, bears witness
To the sacrifice of a sheep’s entrails to you, Terminus.
The lands of other races have fixed boundaries:
The extent of the City of Rome and the world is one."
There is a sense that in Rome, worship of Terminus's boundaries became more aggressive over time. The boundary line had to be decked with sacrificial blood, whereas in an earlier, gentler period, it was enough to burn grain and honeycombs to appease the stubborn god. Perhaps there is a tiny kernel in the changing mood of Terminalia in the contemporary debate over nationalism and immigration, borders, border zones, and border fences and walls. Perhaps not. Regardless, attitudes to boundaries do vacillate over time, between openness and closure.

The US-Mexico border wall in Tijuana, Mexico. Image Source: NYT.

Hungary's border fence. Image Source: euronews via republic buzz.