Article on Cure on strictly film school
An Interview with Kiyoshi Kurosawa (2003)
Cure: Confusion and Sophistication
Showing posts with label Nonsense Meaninglessness Formlessness. Show all posts
Showing posts with label Nonsense Meaninglessness Formlessness. Show all posts
Tuesday, February 7, 2012
Cure - Kiyoshi Kurosawa (1997)
Article on Cure on strictly film school
An Interview with Kiyoshi Kurosawa (2003)
Cure: Confusion and Sophistication
Sunday, January 8, 2012
Wednesday, August 17, 2011
Friday, May 13, 2011
Saturday, September 25, 2010
Tuesday, September 21, 2010
Wednesday, September 15, 2010
Holderlin in Translation Online
Bread and Wine, Part 7
More Translations
As On A Holiday
At The Middle Of Life
Bread And Wine
Celebration Of Peace
For Zimmer
Homecoming
Human Applause
Hyperion's Song Of Destiny
Looking outward
Mnemosyne
Once Gods Walked...
Out For A Walk
Patmos
Remembrance
The Course Of Life
The Neckar
To The Fates
To The Sun God
When I Was A Boy
More Translations
As On A Holiday
At The Middle Of Life
Bread And Wine
Celebration Of Peace
For Zimmer
Homecoming
Human Applause
Hyperion's Song Of Destiny
Looking outward
Mnemosyne
Once Gods Walked...
Out For A Walk
Patmos
Remembrance
The Course Of Life
The Neckar
To The Fates
To The Sun God
When I Was A Boy
From Wilhelm Waiblinger's essay: "Friedrich Hölderlin's Life, Poetry and Madness" (1830)
Heidegger Online (in English Translation)
"Heraclitus" [1966-1967] - Martin Heidegger
Heidegger's seminar on Heraclitus.
"Letter on "Humanism" [1949] - Martin Heidegger
Heidegger's famous essay in English translation.
"Nietzsche's Word, "God is Dead." - Martin Heidegger
Complete text of Martin Heidegger's essay on Nietzsche's announcement that "God is dead" (cf. The Gay Science).
"Parmenides" [1942-1943] - Martin Heidegger
Heidegger's course on Parmenides.
"Who is Nietzsche's Zarathustra?" - Martin Heidegger
Natural Science and Metaphysics - Martin Heidegger
An essay by Martin Heidegger on the dispositions underlying metaphysics (Aristotle), and modern natural science (Newton, Descartes).
Complete text of Martin Heidegger's essay on Nietzsche's announcement that "God is dead" (cf. The Gay Science).
"Parmenides" [1942-1943] - Martin Heidegger
Heidegger's course on Parmenides.
"Who is Nietzsche's Zarathustra?" - Martin Heidegger
Natural Science and Metaphysics - Martin Heidegger
An essay by Martin Heidegger on the dispositions underlying metaphysics (Aristotle), and modern natural science (Newton, Descartes).
"Nietzsche's Word: GOD IS DEAD" [Holzwege] - Martin Heidegger
A second translation of this important work.
The Self Assertion of the German University 1933 - Martin Heidegger
Martin Heidegger's [in]famous "Rectoratsrede" or "Rector's inaugural address", given in 1933. A careful reading of this speech is essential for anyone trying to understand the early philosophy of Heidegger, and why he eventually withdrew from politics.
Davos 1929, Confrontation with Cassirer re Kant - Martin Heidegger, Ernst Cassirer
A written transcript of the the Heidegger-Cassirer debate in Davos, Switzerland in 1929 regarding the question of Kant and "neo-Kantianism."
Der Spiegel Interview 1966 (English translation): - Martin Heidegger (interview 1966)
This is the famous "Der Spiegel Interview" from 1966 in which Heidegger discusses the current crisis of nihilism and his rejection of some kind of fusion of East and West. A return to, and a resuscitation of the Western Tradition is here anticipated as essential. Heidegger also here gives some further information which may help one to think about his motives in 1933 and thereafter.
A second translation of this important work.
The Self Assertion of the German University 1933 - Martin Heidegger
Martin Heidegger's [in]famous "Rectoratsrede" or "Rector's inaugural address", given in 1933. A careful reading of this speech is essential for anyone trying to understand the early philosophy of Heidegger, and why he eventually withdrew from politics.
Davos 1929, Confrontation with Cassirer re Kant - Martin Heidegger, Ernst Cassirer
A written transcript of the the Heidegger-Cassirer debate in Davos, Switzerland in 1929 regarding the question of Kant and "neo-Kantianism."
Der Spiegel Interview 1966 (English translation): - Martin Heidegger (interview 1966)
This is the famous "Der Spiegel Interview" from 1966 in which Heidegger discusses the current crisis of nihilism and his rejection of some kind of fusion of East and West. A return to, and a resuscitation of the Western Tradition is here anticipated as essential. Heidegger also here gives some further information which may help one to think about his motives in 1933 and thereafter.
Tuesday, September 14, 2010
Saturday, September 11, 2010
Scitzophrenia - Testimonials, etc.
List of characteristics on Wikipedia:
Hallucinations, paranoid or bizarre delusions, or disorganized speech and thinking.
Testimonials 1.
Article Describing a Simulation
Aug. 29, 2002 -- The textbook description of schizophrenia is a listing of symptoms: delusions, hallucinations, disorganized speech and behavior. But what does schizophrenia really feel like? NPR's Joanne Silberner reports on a virtual reality experience that simulates common symptoms of the mental illness.
Janssen Pharmaceutica, a company that makes a drug treatment for schizophrenia, has created a multimedia simulation that it says lets a participant see the world through the eyes and ears of a person with schizophrenic illness. Janssen created the simulation as an education tool for doctors and others who want a more visceral understanding of the illness.
Silberner, who experienced the simulation, says it works this way: "For five to 10 minutes, someone wanting to know what it feels like to have untreated schizophrenia puts on goggles and headphones, and sees and hears a range of hallucinations. You can choose your virtual reality -- what happens on a trip to the doctor's office, or on a ride on a city bus." In the program she experienced, a caseworker takes the schizophrenia patient to a grocery store with a pharmacy in the back, to refill a prescription.
To create the virtual reality project, technical director Stephen Streibig consulted a group of people with schizophrenia, including Daniel Frey, 26. Frey describes what he and Silberner experienced in the program: "When you first walk into the pharmacy, you're walking through the aisles and there are people staring at you, just staring at you from every aisle. And there's one instance where there is a woman sort of protecting her children from you when you walk through the aisle.
"This, of course, is really a delusion, it's part of the schizophrenic thinking, that everyone is looking at you and paying attention to you and is afraid of you."
Silberner describes more of the simulated hallucinations: "People in the produce aisle disappear, and no one else notices -- were they ever really there? From a TV monitor, a man in a commercial yells directly at you. The label on a bottle of pills turns into a skull and crossbones."
Hearing voices is a nearly universal symptom of schizophrenia, and the simulation reproduces that in a way that Frey says is very authentic, and Silberner says is alarming: "The voices jump around you -- they're in front, now behind, now to your left, now on your right. They're persistent, impossible to ignore or filter out."
Dr. Sam Keith, medical advisor on the virtual reality project, is a veteran psychiatrist who's heard thousands of patients describe schizophrenic episodes. Still, after trying the simulation, Keith said, "When it's real, it's different -- it's very frightening, it's very scary."
Streibig said that's precisely the effect he hoped to achieve: After years of the illness being misdiagnosed, mismanaged and stigmatized, he says, "People should understand what it's like to go through this."
Even though schizophrenia patient Frey consulted on the project, he found the simulation too disturbing to sit all the way through. When Silberner tells him she was terrified by the experience, Frey responds, "Yeah, you ought to be. Imagine not being able to take off the goggles, the helmet."
Hallucinations, paranoid or bizarre delusions, or disorganized speech and thinking.
Testimonials 1.
Article Describing a Simulation
Aug. 29, 2002 -- The textbook description of schizophrenia is a listing of symptoms: delusions, hallucinations, disorganized speech and behavior. But what does schizophrenia really feel like? NPR's Joanne Silberner reports on a virtual reality experience that simulates common symptoms of the mental illness.
Janssen Pharmaceutica, a company that makes a drug treatment for schizophrenia, has created a multimedia simulation that it says lets a participant see the world through the eyes and ears of a person with schizophrenic illness. Janssen created the simulation as an education tool for doctors and others who want a more visceral understanding of the illness.
Silberner, who experienced the simulation, says it works this way: "For five to 10 minutes, someone wanting to know what it feels like to have untreated schizophrenia puts on goggles and headphones, and sees and hears a range of hallucinations. You can choose your virtual reality -- what happens on a trip to the doctor's office, or on a ride on a city bus." In the program she experienced, a caseworker takes the schizophrenia patient to a grocery store with a pharmacy in the back, to refill a prescription.
To create the virtual reality project, technical director Stephen Streibig consulted a group of people with schizophrenia, including Daniel Frey, 26. Frey describes what he and Silberner experienced in the program: "When you first walk into the pharmacy, you're walking through the aisles and there are people staring at you, just staring at you from every aisle. And there's one instance where there is a woman sort of protecting her children from you when you walk through the aisle.
"This, of course, is really a delusion, it's part of the schizophrenic thinking, that everyone is looking at you and paying attention to you and is afraid of you."
Silberner describes more of the simulated hallucinations: "People in the produce aisle disappear, and no one else notices -- were they ever really there? From a TV monitor, a man in a commercial yells directly at you. The label on a bottle of pills turns into a skull and crossbones."
Hearing voices is a nearly universal symptom of schizophrenia, and the simulation reproduces that in a way that Frey says is very authentic, and Silberner says is alarming: "The voices jump around you -- they're in front, now behind, now to your left, now on your right. They're persistent, impossible to ignore or filter out."
Dr. Sam Keith, medical advisor on the virtual reality project, is a veteran psychiatrist who's heard thousands of patients describe schizophrenic episodes. Still, after trying the simulation, Keith said, "When it's real, it's different -- it's very frightening, it's very scary."
Streibig said that's precisely the effect he hoped to achieve: After years of the illness being misdiagnosed, mismanaged and stigmatized, he says, "People should understand what it's like to go through this."
Even though schizophrenia patient Frey consulted on the project, he found the simulation too disturbing to sit all the way through. When Silberner tells him she was terrified by the experience, Frey responds, "Yeah, you ought to be. Imagine not being able to take off the goggles, the helmet."
Monday, September 6, 2010
A Throw of the Dice Will Never Abolish Chance - Mallarmé
"The paper intervenes each time as an image, of itself, ends or begins once more, accepting a succession of others, and, since, as ever, it does nothing, of regular sonorous lines or verse – rather prismatic subdivisions of the Idea, the instant they appear, and as long as they last, in some precise intellectual performance, that is in variable positions, nearer to or further from the implicit guiding thread, because of the verisimilitude the text imposes."
Translator’s Introduction
The English Translation – Compressed, and Punctuated
Translator’s Introduction
The English Translation – Compressed, and Punctuated
Friday, September 3, 2010
A Panegyric upon Abraham by Sören Kierkegaard
Source.
Chapter 1 of Fear and Trembling includes a negative theology account of faith; that is to say: a theological analogy for meaninglessness.
Chapter 1 of Fear and Trembling includes a negative theology account of faith; that is to say: a theological analogy for meaninglessness.
from The Confessions of St. Augustine - Formlessness
St. Augustine presents his ideas of Formlessness in Book 12 of The Confessions.
Chapter III.-Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.
3. And truly this earth was invisible and formless, 999 and there was I know not what profundity of the deep upon which there was no light, 1000 because it had no form. Therefore didst Thou command that it should be written, that darkness was upon the face of the deep; what else was it than the absence of light? 1001 For had there been light, where should it have been save by being above all, showing itself aloft, and enlightening? Where, therefore, light was as yet not, why was it that darkness was present, unless because light was absent? Darkness therefore was upon it, because the light above was absent; as silence is there present where sound is not. And what is it to have silence there, but not to have sound there? Hast not Thou, O Lord, taught this soul which confesseth unto Thee? Hast not Thou taught me, O Lord, that before Thou didst form and separate this formless matter, there was nothing, neither colour, nor figure, nor body, nor spirit? Yet not altogether nothing; there was a certain formlessness without any shape.
Chapter IV.-From the Formlessness of Matter, the Beautiful World Has Arisen.
4. What, then, should it be called, that even in some ways it might be conveyed to those of duller mind, save by some conventional word? But what, in all parts of the world, can be found nearer to a total formlessness than the earth and! the deep? For, from their being of the lowest position, they are less beautiful than are the other higher parts, all transparent and shining. Why, therefore, may I not consider the formlessness of matter-which Thou hadst created without shape, whereof to make this shapely world-to be fittingly intimated unto men by the name of earth invisible and formless?
Chapter V.-What May Have Been the Form of Matter.
5. So that when herein thought seeketh what the sense may arrive at, and saith to itself, "It is no intelligible form, such as life or justice, because it is the matter of bodies; nor perceptible by the senses, because in the invisible and formless there is nothing which can be seen and felt;-while human thought saith these things to itself, it may endeavour either to know it by being ignorant, or by knowing it to be ignorant.
Chapter VI.-He Confesses that at One Time He Himself Thought Erroneously of Matter.
6. But were I, O Lord, by my mouth and by my pen to confess unto Thee the whole, whatever Thou hast taught me concerning that matter, the name of which hearing beforehand, and not understanding (they who could not understand it telling me of it), I conceived 1002 it as having innumerable and varied forms. And therefore did I not conceive it; my mind revolved in disturbed order foul and horrible "forms," but yet "forms;" and I called it formless, not that it lacked form, but because it had such as, did it appear, my mind would turn from, as unwonted and incongruous, and at which human weakness would be disturbed. But even that which I did conceive was formless, not by the privation of all form, but in comparison of more beautiful forms; and true reason persuaded me that I ought altogether to remove from it all remnants of any form whatever, if I wished to conceive matter wholly without form; and I could not. For sooner could I imagine that that which should be deprived of all form was not at all, than conceive anything between form and nothing,-neither formed, nor nothing, formless, nearly nothing. And my mind hence ceased to question my spirit, filled (as it was) with the images of formed bodies, and changing and varying them according to its will; and I applied myself to the bodies themselves, and looked more deeply into their mutability, by which they cease to be what they had. been, and begin to be what they were not; and this same transit from form unto form I have looked upon to be through some formless condition, not through a very nothing; but I desired to know, not to guess. And if my voice and my pen should confess the whole unto Thee, whatsoever knots Thou hast untied for me concerning this question, who of my readers would endure to take in the whole? Nor yet, therefore, shall my heart cease to give Thee honour, and a song of praise, for those things which it is not able to express. For the mutability of mutable things is itself capable of all those forms into which mutable things are changed. And this mutability, what is it? Is it soul? Is it body? Is it the outer appearance of soul or body? Could it be said, "Nothing were something," and "That which is, is not," I would say that this were it; and yet in some manner was it already, since it could receive these visible and compound shapes.
Chapter VII.-Out of Nothing God Made Heaven and Earth.
7. And whence and in what manner was this, unless from Thee, from whom are all things, in so far as they are? But by how much the farther from Thee, so much the more unlike unto Thee; for it is not distance of place. Thou, therefore, O Lord, who art not one thing in one place, and otherwise in another, but the Self-same, and the Self-same, and the Self-same, 1003 Holy, Holy, Holy, Lord God-Almighty, didst in the beginning, 1004 which is of Thee, in Thy Wisdom, which was born of Thy Substance, create something, and that out of nothing. 1005 For Thou didst create heaven and earth, not out of Thyself, for then they would be equal to Thine Only-begotten, and thereby even to Thee; 1006 and in no wise would it be right that anything should be equal to Thee which was not of Thee. And aught else except Thee there was not whence Thou mightest create these things, O God, One Trinity, and Trine Unity; and, therefore, out of nothing didst Thou create heaven and earth,-a great thing and a small,because Thou art Almighty and Good, to make all things good, even the great heaven and the I small earth. Thou wast, and there was nought else from which Thou didst create heaven and earth; two such things, one near unto Thee, the other near to nothing, 1007-one to which Thou shouldest be superior, the other to which nothing should be inferior.
Chapter III.-Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.
3. And truly this earth was invisible and formless, 999 and there was I know not what profundity of the deep upon which there was no light, 1000 because it had no form. Therefore didst Thou command that it should be written, that darkness was upon the face of the deep; what else was it than the absence of light? 1001 For had there been light, where should it have been save by being above all, showing itself aloft, and enlightening? Where, therefore, light was as yet not, why was it that darkness was present, unless because light was absent? Darkness therefore was upon it, because the light above was absent; as silence is there present where sound is not. And what is it to have silence there, but not to have sound there? Hast not Thou, O Lord, taught this soul which confesseth unto Thee? Hast not Thou taught me, O Lord, that before Thou didst form and separate this formless matter, there was nothing, neither colour, nor figure, nor body, nor spirit? Yet not altogether nothing; there was a certain formlessness without any shape.
Chapter IV.-From the Formlessness of Matter, the Beautiful World Has Arisen.
4. What, then, should it be called, that even in some ways it might be conveyed to those of duller mind, save by some conventional word? But what, in all parts of the world, can be found nearer to a total formlessness than the earth and! the deep? For, from their being of the lowest position, they are less beautiful than are the other higher parts, all transparent and shining. Why, therefore, may I not consider the formlessness of matter-which Thou hadst created without shape, whereof to make this shapely world-to be fittingly intimated unto men by the name of earth invisible and formless?
Chapter V.-What May Have Been the Form of Matter.
5. So that when herein thought seeketh what the sense may arrive at, and saith to itself, "It is no intelligible form, such as life or justice, because it is the matter of bodies; nor perceptible by the senses, because in the invisible and formless there is nothing which can be seen and felt;-while human thought saith these things to itself, it may endeavour either to know it by being ignorant, or by knowing it to be ignorant.
Chapter VI.-He Confesses that at One Time He Himself Thought Erroneously of Matter.
6. But were I, O Lord, by my mouth and by my pen to confess unto Thee the whole, whatever Thou hast taught me concerning that matter, the name of which hearing beforehand, and not understanding (they who could not understand it telling me of it), I conceived 1002 it as having innumerable and varied forms. And therefore did I not conceive it; my mind revolved in disturbed order foul and horrible "forms," but yet "forms;" and I called it formless, not that it lacked form, but because it had such as, did it appear, my mind would turn from, as unwonted and incongruous, and at which human weakness would be disturbed. But even that which I did conceive was formless, not by the privation of all form, but in comparison of more beautiful forms; and true reason persuaded me that I ought altogether to remove from it all remnants of any form whatever, if I wished to conceive matter wholly without form; and I could not. For sooner could I imagine that that which should be deprived of all form was not at all, than conceive anything between form and nothing,-neither formed, nor nothing, formless, nearly nothing. And my mind hence ceased to question my spirit, filled (as it was) with the images of formed bodies, and changing and varying them according to its will; and I applied myself to the bodies themselves, and looked more deeply into their mutability, by which they cease to be what they had. been, and begin to be what they were not; and this same transit from form unto form I have looked upon to be through some formless condition, not through a very nothing; but I desired to know, not to guess. And if my voice and my pen should confess the whole unto Thee, whatsoever knots Thou hast untied for me concerning this question, who of my readers would endure to take in the whole? Nor yet, therefore, shall my heart cease to give Thee honour, and a song of praise, for those things which it is not able to express. For the mutability of mutable things is itself capable of all those forms into which mutable things are changed. And this mutability, what is it? Is it soul? Is it body? Is it the outer appearance of soul or body? Could it be said, "Nothing were something," and "That which is, is not," I would say that this were it; and yet in some manner was it already, since it could receive these visible and compound shapes.
Chapter VII.-Out of Nothing God Made Heaven and Earth.
7. And whence and in what manner was this, unless from Thee, from whom are all things, in so far as they are? But by how much the farther from Thee, so much the more unlike unto Thee; for it is not distance of place. Thou, therefore, O Lord, who art not one thing in one place, and otherwise in another, but the Self-same, and the Self-same, and the Self-same, 1003 Holy, Holy, Holy, Lord God-Almighty, didst in the beginning, 1004 which is of Thee, in Thy Wisdom, which was born of Thy Substance, create something, and that out of nothing. 1005 For Thou didst create heaven and earth, not out of Thyself, for then they would be equal to Thine Only-begotten, and thereby even to Thee; 1006 and in no wise would it be right that anything should be equal to Thee which was not of Thee. And aught else except Thee there was not whence Thou mightest create these things, O God, One Trinity, and Trine Unity; and, therefore, out of nothing didst Thou create heaven and earth,-a great thing and a small,because Thou art Almighty and Good, to make all things good, even the great heaven and the I small earth. Thou wast, and there was nought else from which Thou didst create heaven and earth; two such things, one near unto Thee, the other near to nothing, 1007-one to which Thou shouldest be superior, the other to which nothing should be inferior.
Definition of L'Informe or Formlessness - George Bataille
Source for translation.
"…not only an adjective having a given meaning, but a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit."
"…not only an adjective having a given meaning, but a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit."
Subscribe to:
Posts (Atom)