Claire L. Evans: Greetings from the Children of Planet Earth In 1977, NASA sent a pair of unmanned probes named Voyager 1 and Voyager 2 into space. Among the infrared spectrometers and radio receivers included on each probe were identical copies of the same non-scientific object: the Voyager Golden Record. Sheathed in a protective aluminum jacket, the Record is a 12-inch gold-plated copper disk containing sounds and images chosen to portray the diversity of life on Earth: bird calls, whale songs, the sounds of surf, wind, and thunder, music from human cultures, and some 55 greetings in a range of languages, alive and dead. Like lonely time capsules, the records, aboard their still-functioning hosts, have long since left our solar system. The official Voyager 2 Twitter reports that the probe is currently at 13 hrs 38 mins 08 secs of light-travel time from Earth, which makes it the farthest man-made object from Earth. And neither, of course, are we. As a species, the messages we've sent into space are piecemeal. We're warring, inconsistent. Dr.
Église de la Très Sainte Consommation The Apotheosis of a Human Ideal: The Young Hegel's Conception of the Absolute - Matthew Paul Egan Beginning in his Frankfurt (1797-1800) and early Jena (1801-1803) writings, Hegel constructs a philosophy grounded in a distinctive conception of God or the absolute. Three central questions face anyone attempting to comprehend the nature and significance of his philosophical project. First, and most straightforwardly, what is the nature of the Hegelian absolute? Second, given the young Hegel's fundamentally practical orientation and eschewal of purely theoretical issues, how are we to explain the apparently radical shift in the direction of his thinking in Frankfurt and Jena towards what seems to be purely speculative theorizing about the absolute? Third, given his vitriolic critique of all religious alienation, how can he take seriously any conception of the absolute? Scholars disagree over the proper answers to these questions.
James Bridle – Waving at the Machines James Bridle’s closing keynote from Web Directions South 2011 was a a terrific end to an amazing couple of days, but don’t despair if you weren’t there. You can watch a full length video, or even read a transcript with the bonus of all the links James refers to. And if you want to be there next time around, make sure you are one of the first to hear about Web Directions South 2013! Transcript Thank you for having me. It starts with this. They inhabit a very bizarre world. Sometimes you can see them looking back out at you, looking across this increasingly fuzzy border, this threshold. But mostly they stand and they look out. So what I’m going to talk today, obliquely, about is a project that I’ve been sort of accidentally engaged in for the last six months or so, to which I gave the name “The New Aesthetic,” which is a rubbish name but it seems to have taken hold. I started noticing things like this in the world. And as I say, it’s everywhere. And more and more we see things like this.
L’art de la fuite. La philosophie politique de Julian Assange par lui-même. A titre de document et de contribution au débat, publie un texte écrit par Julien Assange en 2006, au moment de la fondation de Wikileaks. Ce texte théorique éclaire rétrospectivement sa visée stratégique. Contrairement à ce qu’une lecture hâtive peut laisser penser, ce qui est proposé ici n’est pas tant une théorie du complot - du moins pas sous la forme classique de la dénonciation paranoïaque - qu’un usage heuristique du modèle organisationnel de la conspiration : un réseau de pouvoir dont on peut tracer la carte. Assange est un hacker. S’il modélise la structure d’un pouvoir, c’est pour en découvrir les failles. Il se peut que vous lisiez ou , un texte d’orientation obscur, à peu près inutile tiré de son contexte, et peut-être même dès le départ. Plus une organisation est secrète ou injuste, plus des fuites vont entraîner de la peur et de la paranoïa dans son leadership et dans la coterie qui le dirige. {*style:<b> « La sécurité cède le pas à la conspiration ». ( , acte 2, sc. 3.
Inter-National Day of Slayer Task Force TERRA douteur Dedroidify SHFT | Curating the Culture of Today's Environment Accueil Big data problems we face today can be traced to the social ordering practices of the 19th century. In the 19th century, changes in knowledge were facilitated not only by large quantities of new information pouring in from around the world but by shifts in the production, processing and analysis of that information. Hamish Robertson and Joanne Travaglia trace the connections between the 19th century data revolution and the present day one, outlining the implications this may have for the politics of big data in contemporary society. Two centuries after the first big data revolution, many of the problems and their solutions persist down to the present era. This is not the first ‘big data’ era but the second. The first was the explosion in data collection that occurred from the early 19th century – Hacking’s ‘avalanche of numbers’, precisely situated between 1820 and 1840. This situation brings with it a socio-political dimension of interest to us, one in which our understanding of people and our actions on individuals, groups and populations are deeply implicated. Conclusion