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blood of the covenant

christian theology, radical anthropology, theoretical biology, cybernetics, systems theory.
dm @nonergodicjosie if u want to join group chat

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Дата создания каналаJul 23, 2021

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Jun 02, 2024

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hearing voices, going mad

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Последние публикации в группе "blood of the covenant"

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19.04.202506:41

19.04.202506:34

Evans & Levinson, The myth of language universals: Language diversity and its importance for cognitive science

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19.04.202506:34

There is a persistent strand of thought, articulated most forcefully by Fodor (1975), that languages directly encode the categories we think in, and moreover that these constitute an innate, universal “language of thought” or “mentalese.” As Pinker (1994, p. 82) put it, “Knowing a language, then, is knowing how to translate mentalese into strings of words and vice versa. People without a language would still have mentalese, and babies and many nonhuman animals presumably have simpler dialects.” Learning a language, then, is simply a matter of finding out what the local clothing is for universal concepts we already have (Li & Gleitman 2002).

The problem with this view is that languages differ enormously in the concepts that they provide ready-coded in grammar and lexicon. Languages may lack words or constructions corresponding to the logical connectives “if” (Guugu Yimithirr) or “or” (Tzeltal), or “blue” or “green” or “hand” or “leg” (Yelı Dnye). There are languages without tense, without aspect, without numerals, or without third-person pronouns (or even without pronouns at all, in the case of most sign languages). Some languages have thousands of verbs; others only have thirty (Schultze-Berndt 2000). Lack of vocabulary may sometimes merely make expression more cumbersome, but sometimes it effectively limits expressibility, as in the case of languages without numerals (Gordon 2004).

Evans & Levinson, The myth of language universals: Language diversity and its importance for cognitive science

18.04.202519:53

Molecular Messages and Functional Information

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77.8 kB

18.04.202519:53

Szostak, Molecular Messages and Functional Information

post.reposted:

Cognitio

17.04.202511:04

Private letter written by Benjamin Franklin to a friend.

David Graeber -- The Dawn of Everything.

Social theory is largely a game of make-believe in which we pretend, just for the sake of argument, that there’s just one thing going on: essentially, we reduce everything to a cartoon so as to be able to detect patterns that would be otherwise invisible. As a result, all real progress in social science has been rooted in the courage to say things that are, in the final analysis, slightly ridiculous: the work of Karl Marx, Sigmund Freud or Claude Lévi-Strauss being only particularly salient cases in point. One must simplify the world to discover something new about it. The problem comes when, long after the discovery has been made, people continue to simplify.

17.04.202506:01

Ibn Al Arabi, The Bezels of Wisdom

17.04.202506:01

For the Reality, he is as the pupil is for the eye through which the act of seeing takes place. Thus he is called insan [meaning both man and pupil], for it is by him that the Reality looks on His creation and bestows the Mercy [of existence] on them.

Ibn Al Arabi, The Bezels of Wisdom

16.04.202511:47

“In Ireland, you go to someone's house, and she asks you if you want a cup of tea. You say no, thank you, you're really just fine. She asks if you're sure. You say of course you're sure, really, you don't need a thing. Except they pronounce it ting. You don't need a ting. Well, she says then, I was going to get myself some anyway, so it would be no trouble. Ah, you say, well, if you were going to get yourself some, I wouldn't mind a spot of tea, at that, so long as it's no trouble and I can give you a hand in the kitchen. Then you go through the whole thing all over again until you both end up in the kitchen drinking tea and chatting.

In America, someone asks you if you want a cup of tea, you say no, and then you don't get any damned tea. I liked the Irish way better.”

― C.E. Murphy, Urban Shaman

16.04.202508:46

That is not so far away from the more mass-market vision of fortressed nations that has gripped the hard right globally, from Italy to Israel, Australia to the United States: in a time of ceaseless peril, openly supremacist movements in these countries are positioning their relatively wealthy states as armed bunkers. These bunkers are brutal in their determination to expel and imprison unwanted humans (even if that requires indefinite confinement in extra-national penal colonies from Manus Island to Guantánamo Bay) and equally ruthless in their willingness to violently claim the land and resources (water, energy, critical minerals) they deem necessary to weather the coming shocks.

[...] If we are to meet our critical moment in history, we need to reckon with the reality that we are not up against adversaries we have seen before. We are up against end times fascism.

To bet against the future on this scale – to bank on your bunker – is to betray, on the most basic level, our duties to one another, to the children we love, and to every other life form with whom we share a planetary home. This is a belief system that is genocidal at its core and treasonous to the wonder and beauty of this world. We are convinced that the more people understand the extent to which the right has succumbed to the Armageddon complex, the more they will be willing to fight back, realizing that absolutely everything is now on the line.

Our opponents know full well that we are entering an age of emergency, but have responded by embracing lethal yet self-serving delusions. Having bought into various apartheid fantasies of bunkered safety, they are choosing to let the Earth burn. Our task is to build a wide and deep movement, as spiritual as it is political, strong enough to stop these unhinged traitors. A movement rooted in a steadfast commitment to one another, across our many differences and divides, and to this miraculous, singular planet.

The rise of end times fascism | Naomi Klein and Astra Taylor

13.04.202516:08

To the Romans, gender not only depended more on one’s ability to procreate than anything else, but it was subject to change. Greek and Roman medical texts from the time describe gender not as fixed, but fluid depending on humors like heat and moisture in the body. According to them, these factors could determine an infant’s sex during pregnancy, and they could also change one’s gender after birth. While the terminology was not there in the same way it is today, all of this points to the existence and tacit acceptance of a third gender in Ancient Rome, even if they did not have the same citizenship or property rights as their cisgender (and procreating) neighbors.

[...] Castrated or not, Gallai throughout the Roman Empire dressed, worshiped, and lived as women. They were noted for their saffron gowns, long hair, heavy makeup, and extravagant jewelry. They existed in every part of the Greco-Roman world at every level of society and were mentioned by Ovid, Seneca, Persius, Martial, and Statius as a common sight in the first century. Apuleius even described them in The Golden Ass:

“The following day they went out, wearing various colored undergarments with turbans and saffron robes and linen garments thrown over them, and every one hideously made up, their faces crazy with muddy paints and their eyes artfully lined.”

Trans and Non-binary Identities from Mesopotamia to Ancient Rome: Inanna, Cybele, and the Gallai

13.04.202513:35

Michael Levin, Morphogenetic fields in embryogenesis, regeneration, and cancer: Non-local control of complex patterning

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13.04.202513:35

Morphogenetic fields in embryogenesis, regeneration, and cancer: Non-local control of complex patterning by Michael Levin

Establishment of shape during embryonic development, and the maintenance of shape against injury or tumorigenesis, requires constant coordination of cell behaviors toward the patterning needs of the host organism. Molecular cell biology and genetics have made great strides in understanding the mechanisms that regulate cell function. However, generalized rational control of shape is still largely beyond our current capabilities. Significant instructive signals function at long range to provide positional information and other cues to regulate organism-wide systems properties like anatomical polarity and size control. Is complex morphogenesis best understood as the emergent property of local cell interactions, or as the outcome of a computational process that is guided by a physically-encoded map or template of the final goal state? Here I review recent data and molecular mechanisms relevant to morphogenetic fields: large-scale systems of physical properties that have been proposed to store patterning information during embryogenesis, regenerative repair, and cancer suppression that ultimately controls anatomy. Placing special emphasis on the role of endogenous bioelectric signals as an important component of the morphogenetic field, I speculate on novel approaches for the computational modeling and control of these fields with applications to synthetic biology, regenerative medicine, and evolutionary developmental biology.

13.04.202509:45

12.04.202507:33

Here is some context:

For one thing, in late antiquity—Jewish, Christian, or pagan—it would have been far more scandalous than commendable in most eyes for Jesus to have allowed an adulteress to go away not only unpunished, but entirely without rebuke. For another, there is good reason to think the episode may in fact be drawn from an older narrative source than the Gospel itself: there is a tale of a very sinful woman that the early second-century Christian Papias mentioned as being part of the lost Gospel of the Hebrews; the Syrian Didascalia (from the third century) cites “the story of the adulteress”; the Constitutions of the Apostles (in a portion probably also from the third century) relates a similar story of a sinful woman whom Jesus refused to condemn; and both Didymus the Blind and Jerome mention the tale as appearing in many manuscripts before the end of the fourth century. Moreover, the earliest texts of John do not merely lack the story; in its place are diacritical marks indicating that something (maybe the same story, maybe something else) has been omitted. Augustine, in fact, aware of the story’s absence from many texts of the Gospel, opined that perhaps it had been removed because of the offense it might give to pious souls unable to understand how Christ could excuse so grave a transgression with no more than an exhortation to sin no more. It seems that the story was something of a freely floating tradition, perhaps with very deep roots in Christian memory, one that was not originally firmly associated with any particular Gospel text, but that was inserted in various versions of Luke or John because it was too beautiful and too illuminating of Christ’s ministry and person to be left out of the church’s lectionary cycle (and hence out of scripture).

David B Hart

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24.02.202523:59

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11.02.202508:31

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Популярные публикации blood of the covenant

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09.04.202505:15

Introduction to Systems Theory (Niklas Luhmann)

18.04.202519:53

Molecular Messages and Functional Information

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30.03.202512:58

What's really surprising, however, is what we're now learning about how spiders use their webbing to actually think through problems. When a spider sits at the hub of its web, it isn't just passively waiting for vibrations. It is actively tugging and loosening different strands, manipulating the web in subtle ways.

Research has shown that these manipulations are how to tell where a spider is paying attention. When it tenses one strand of webbing, that strand becomes more sensitive to vibrations. It's essentially the equivalent of a spider cupping its ears to hear better in a certain direction.

https://www.treehugger.com/spiders-web-part-its-brain-suggests-new-research-4859403

26.03.202521:26

Aren’t we all so sick of looking stuff up? You know what, maybe I go to a restaurant and it’s bad. Maybe I don’t know what’s good on the menu before I get there. Maybe I throw caution to the wind and put something in the dishwasher without googling if it’s dishwasher safe. Maybe I get a flip phone and get comfortable saying, “I don't know.” While you’re looking down at Google Maps, the love of your life is walking past you on the street. To feel sexy, we need risk and spontaneity. Our phones kill both.

Sexy things are fleeting. The internet is forever. The kind of virile, salty life so many of us crave is incompatible with our sanded-down, stagnant, sanitized online existence. The chance encounter, the pregnant pause, the flirtatious touch, the generous laugh—these are the sexy, ephemeral moments of life. The scroll is endless. What’s sexy is always here and now, not somewhere, out there, forever.

Catherine Shannon, Your phone is why you don't feel sexy

18.04.202519:53

Szostak, Molecular Messages and Functional Information

28.03.202520:42

https://youtu.be/FIQIJiFEhlE

30.03.202516:39

GREAT NEWS!!! My first academic article in an indexed journal!!!!

27.03.202506:34

To me it’s historically unmatched. I have never read or heard of a period like this one. Now, I have read about many historical periods. But not one in which you can talk to young people the way you can at the college level today, and find out that they believe… nothing. Want… nothing. Hope… nothing. Expect… nothing. Dream… nothing. Desire… nothing. Push ’em far enough and they’ll say: “Yeah, I gotta get a job. Spent a lot of money at Duke.” That’s not what I am talking about here. They hope nothing. Expect nothing. Dream nothing. Desire nothing.

And it is a fair question to ask whether a society that produces this reaction in its young is worthy of existence at all. It really is. It’s worth asking that. Whether it’s worth being here at all. And my criticism of this society couldn’t get more bitter than it is in that case. It couldn’t possibly be. Remember, I am talking about the young I have encountered at Duke. These are privileged youth. At an elite southern school. Mostly white, mostly upper-middle to upper class. Now, imagine what the attitudes are like on the streets of DC if you are from another race or another social class. Is it surprising – at all surprising – that our cities resemble Beirut?

Banalisation is a way to reduce complexity. It’s also a systematic way to be an idiot. And I have to say this, many of our complaints about the educational system fall under the critique of Marcuse as well. Where we produce student after student in this condition I have described. Which is not really despair, because it’s beneath that level. In other words they would have to be more excited to be in despair. They’d have to be like more thrilled to be forlorn. Like they’d have to be in love with something before they could have their heart broken, to make a more simple example out of it. No, it’s beneath that level. It’s frighteningly beneath it. It cannot be defended.

Rick Roderick, on despair and what's beneath it, from Marcuse and One-Dimenstional Man

26.03.202520:40

Consider this: Crucifixion was a punishment that Rome reserved almost exclusively for the crime of sedition. The plaque the Romans placed above Jesus’ head as he writhed in pain – “King of the Jews” – was called a titulus and, despite common perception, was not meant to be sarcastic. Every criminal who hung on a cross received a plaque declaring the specific crime for which he was being executed. Jesus’ crime, in the eyes of Rome, was striving for kingly rule (i.e. treason), the same crime for which nearly every other messianic aspirant of the time was killed. Nor did Jesus die alone. The gospels claim that on either side of Jesus hung men who in Greek are called lestai, a word often rendered into English as “thieves” but that actually means “bandits” and was the most common Roman designation for an insurrectionist or rebel.

Three rebels on a hill covered in crosses, each cross bearing the racked and bloodied body of a man who dared defy the will of Rome. That image alone should cast doubt upon the gospels’ portrayal of Jesus as a man of unconditional peace almost wholly insulated from the political upheavals of his time. The notion that the leader of a popular messianic movement calling for the imposition of the “Kingdom of God” – a term that would have been understood by Jew and gentile alike as implying revolt against Rome – could have remained uninvolved in the revolutionary fervor that had gripped nearly every Jew in Judea is simply ridiculous.

Reza Aslan, The Historical Jesus was Crucified for being a Revolutionary

01.04.202513:20

David B Hart, Preface to New Testament: A Translation

13.04.202516:08

To the Romans, gender not only depended more on one’s ability to procreate than anything else, but it was subject to change. Greek and Roman medical texts from the time describe gender not as fixed, but fluid depending on humors like heat and moisture in the body. According to them, these factors could determine an infant’s sex during pregnancy, and they could also change one’s gender after birth. While the terminology was not there in the same way it is today, all of this points to the existence and tacit acceptance of a third gender in Ancient Rome, even if they did not have the same citizenship or property rights as their cisgender (and procreating) neighbors.

[...] Castrated or not, Gallai throughout the Roman Empire dressed, worshiped, and lived as women. They were noted for their saffron gowns, long hair, heavy makeup, and extravagant jewelry. They existed in every part of the Greco-Roman world at every level of society and were mentioned by Ovid, Seneca, Persius, Martial, and Statius as a common sight in the first century. Apuleius even described them in The Golden Ass:

“The following day they went out, wearing various colored undergarments with turbans and saffron robes and linen garments thrown over them, and every one hideously made up, their faces crazy with muddy paints and their eyes artfully lined.”

Trans and Non-binary Identities from Mesopotamia to Ancient Rome: Inanna, Cybele, and the Gallai

26.03.202506:33

In many ways, not in a few, and some of the symptoms we see around us that our own lives are breaking down and the lives of our society is a generalised cynicism and scepticism about everything. I don’t know how to characterise this situation, I find no parallel to it in human history. The scepticism and cynicism about everything is so general, and I think it’s partly due to this thing I call banalisation, and it’s partly due to the refusal and the fear of dealing with complexity. Much easier to be a cynic than to deal with complexity. Better to say everything is bullshit than to try to look into enough things to know where you are. Better to say everything is just… silly, or pointless, than to try to look into systems of this kind of complexity and into situations of the kind of complexity and ambiguity that we have to deal with now.

So anyway, that’s one way a society can break down. My own view of the United States government is that it has no legitimacy now in the classical political sense. That means it is not supported by a democratic majority of its people; it has no classic political legitimacy. I mean I take that to be an empirical fact. I bet you could probably do a factoid on CNN about it and banalise it. You’ll all go “Big deal, so what” Well so what? You don’t have a damn democracy, you have been lied to since you were born, well that’s no problem, we are used to it. That’s cynical reason at work, I mean; it’s just utterly the situation I think we are finding ourselves in. This scepticism includes scepticism concerning history… and this has not been a diatribe up here against reason, it’s been a diatribe against instrumental reason. Clearly the uses of a more comprehensive reason to try to figure out where we are would be important and could be used, but there is a general cynicism about it.

Rick Roderick, on cynical reason, from Marcuse and One-Dimenstional Man

17.04.202506:01

For the Reality, he is as the pupil is for the eye through which the act of seeing takes place. Thus he is called insan [meaning both man and pupil], for it is by him that the Reality looks on His creation and bestows the Mercy [of existence] on them.

Ibn Al Arabi, The Bezels of Wisdom

01.04.202513:21

But is it not obvious that the photograph, if photograph there be, is already taken, already developed in the very heart of things and at all the points of space?

Bergson, Matter and Memory

16.04.202511:47

“In Ireland, you go to someone's house, and she asks you if you want a cup of tea. You say no, thank you, you're really just fine. She asks if you're sure. You say of course you're sure, really, you don't need a thing. Except they pronounce it ting. You don't need a ting. Well, she says then, I was going to get myself some anyway, so it would be no trouble. Ah, you say, well, if you were going to get yourself some, I wouldn't mind a spot of tea, at that, so long as it's no trouble and I can give you a hand in the kitchen. Then you go through the whole thing all over again until you both end up in the kitchen drinking tea and chatting.

In America, someone asks you if you want a cup of tea, you say no, and then you don't get any damned tea. I liked the Irish way better.”

― C.E. Murphy, Urban Shaman

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