Posts Tagged ‘calendar’
“The intelligence of the universe is social”*…

Recently, (Roughly) Daily looked at AI and our (that’s to say, humans’) possible relationships to it. In a consideration of Jame Bridle‘s new book, Ways of Being, Doug Bierend widens the iris, considering our relationship not only to intelligences we might create but also to those with which we already co-habit…
It’s lonely at the top, but it doesn’t have to be. We humans tend to see ourselves as the anointed objects of evolution, our intelligence representing the leading edge of unlikely order cultivated amid an entropic universe. While there is no way to determine any purpose or intention behind the processes that produced us, let alone where they will or should lead, that hasn’t stopped some from making assertions.
For example, consider the school of thought called longtermism, explored by Phil Torres in this essay for Aeon. Longtermism — a worldview held, as Torres notes, by some highly influential people including Elon Musk, Peter Thiel, tech entrepreneur Jaan Tallinn, and Jason Matheny, President Biden’s deputy assistant for technology and national security — essentially sees the prime directive of Homo sapiens as one of maximizing the “potential” of our species. That potential — often defined along such utilitarian lines as maximizing the population, distribution, longevity, and comfort that future humans could achieve over the coming millennia — is what longtermers say should drive the decisions we make today. Its most extreme version represents a kind of interstellar manifest destiny, human exceptionalism on the vastest possible scale. The stars are mere substrate for the extension and preservation of our species’ putatively unique gifts. Some fondly imagine our distant descendants cast throughout the universe in womb-like symbiosis with machines, ensconced in virtual environments enjoying perpetual states of bliss —The Matrix as utopia.
Longtermist philosophy also overlaps with the “transhumanist” line of thought, articulated by figures such as philosopher Nick Bostrom, who describes human nature as incomplete, “a half-baked beginning that we can learn to remold in desirable ways.” Here, humanity as currently or historically constituted isn’t an end so much as a means of realizing some far greater fate. Transhumanism espouses the possibility of slipping the surly bonds of our limited brains and bodies to become “more than human,” in a sense reminiscent of fictional android builder Eldon Tyrell in Blade Runner: “Commerce is our goal,” Tyrell boasts. “‘More human than human’ is our motto.” Rather than celebrating and deepening our role within the world that produced us, these outlooks seek to exaggerate and consummate a centuries-long process of separation historically enabled by the paired forces of technology and capital.
But this is not the only possible conception of the more than human. In their excellent new book Ways of Being, James Bridle also invokes the “more than human,” not as an effort to exceed our own limitations through various forms of enhancement but as a mega-category that collects within it essentially everything, from microbes and plants to water and stone, even machines. It is a grouping so vast and diverse as to be indefinable, which is part of Bridle’s point: The category disappears, and the interactions within it are what matters. More-than-human, in this usage, dismisses human exceptionalism in favor of recognizing the ecological nature of our existence, the co-construction of our lives, futures, and minds with the world itself.
From this point of view, human intelligence is just one form of a more universal phenomenon, an emergent “flowering” found all throughout the evolutionary tree. It is among the tangled bramble of all life that our intelligence becomes intelligible, a gestalt rather than a particular trait. As Bridle writes, “intelligence is not something which exists, but something one does. It is active, interpersonal and generative, and it manifests when we think and act.” In Bridle’s telling, mind and meaning alike exist by way of relationship with everything else in the world, living or not. Accepting this, it makes little sense to elevate human agency and priorities above all others. If our minds are exceptional, it is still only in terms of their relationship to everything else that acts within the world. That is, our minds, like our bodies, aren’t just ours; they are contingent on everything else, which would suggest that the path forward should involve moving with the wider world rather than attempting to escape or surpass it.
This way of thinking borrows heavily from Indigenous concepts and cosmologies. It decenters human perspective and priorities, instead setting them within an infinite concatenation of agents engaged in the collective project of existence. No one viewpoint is more favored than another, not even of the biological over the mineral or mechanical. It is an invitation to engage with the “more-than-human” world not as though it consisted of objects but rather fellow subjects. This would cut against the impulse to enclose and conquer nature, which has been reified by our very study of it….
Technology often presupposes human domination, but it could instead reflect our ecological dependence: “Entangled Intelligence,” from @DougBierend in @_reallifemag (via @inevernu and @sentiers). Eminently worth reading in full.
* Marcus Aurelius, The Meditations
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As we welcome fellow travelers, we might recall that this date in 1752 was the final day of use of the Julian calendar in Great Britain, Ireland, and the British colonies, including those on the East coast of America. Eleven days were skipped to sync to the Gregorian calendar, which was designed to realign the calendar with equinoxes. Hence the following day was September 14. (Most of Europe had shifted, by Papal decree, to the Gregorian calendar in the 16th century; Russia and China made the move in the 20th century.)
“Fortune sides with him who dares”*…
Timing is everything: risk and the rhythm of the week…
The seven-day week originated in Mesopotamia among the Babylonians, and it has stuck around for millennia. However, it’s not inherently special. Egyptians once used a ten-day week, and Romans used an eight-day week before officially adopting a seven-day week in AD 321.
Still, the seven-day week is so ingrained that we may notice how days “feel.” I was recently caught off guard by a productive “Tuesday”, realizing halfway through the day that it was actually Monday. Recent research shows that a big player in the psychology of weeks is a tendency to take risks.
“Across a range of studies, we have found that response to risk changes systematically through the week. Specifically, willingness to take risks decreases from Monday to Thursday and rebounds on Friday. The surprising implication is that the outcome of a decision can depend on the day of the week on which it is taken.”…
“Feels like a Tuesday: research explains why days ‘feel’ certain ways,” from Annie Rauwerda @BoingBoing. The underlying research, by Dr. Rob Jenkins, is here.
* Virgil
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As we take a chance, we might recall that it was on this date in 1908 (a Thursday) that Thomas Etholen Selfridge became the first American to die in an airplane crash. An Army lieutenant and pilot, he was a passenger on Orville Wright’s demonstration flight of the 1908 Wright Military Flyer for the US Army Signal Corps division at Ft. Meade, Maryland. With the two men aboard, e Flyer was carrying more weight than it had ever done before…
The Flyer circled Fort Myer 4½ times at a height of 150 feet. Halfway through the fifth circuit, at 5:14 in the afternoon, the right-hand propeller broke, losing thrust. This set up a vibration, causing the split propeller to hit a guy-wire bracing the rear vertical rudder. The wire tore out of its fastening and shattered the propeller; the rudder swivelled to the horizontal and sent the Flyer into a nose-dive. Wright shut off the engine and managed to glide to about 75 feet, but the craft hit the ground nose-first. Both men were thrown forward against the remaining wires and Selfridge struck one of the wooden uprights of the framework, fracturing the base of his skull. He underwent neurosurgery but died three hours later without regaining consciousness. Wright suffered severe injuries, including a broken left thigh, several broken ribs, and a damaged hip, and was hospitalized for seven weeks…
Wikipedia
Two photographs taken of the Flyer just prior to the flight, show that Selfridge was not wearing any headgear, while Wright was only wearing a cap. Given speculation that Selfridge would have survived had he worn headgear, early pilots in the US Army were instructed to wear large heavy headgear reminiscent of early football helmets.
“a publisher’s emblem or imprint, especially one on the title page or spine of a book”*…
Knowing a book (or its publisher anyway) by its cover (art)…
Colophons started out as short statements providing a book’s publication info—details like where and who and when. Those statements often included little emblems, logos, which are now also referred to as colophons (from the Greek kolophōn, meaning “summit, final touch”), and they slowly made their way to the spines of books. Like tattoos or mascots, many of these logos depict animals, often fish (or dolphins): FSG, Anchor Doubleday, Aldine Press, and Houghton Mifflin Harcourt. Birds are another well-represented category: Penguin, Bantam, Norton, and Europa Editions, to name a few. So if you’re going to be judging a book by its cover (you’re probably kidding yourself if you think you don’t) then you better start factoring in the colophon as well.
These symbols are often taken for granted because most readers are, understandably, less familiar with publishers than writers or booksellers are, but they have a totemic quality to them that’s worthy of consideration, functioning not just as trademarks but as little windows into the personalities of the publishing houses and the people who run them. The following list is a very unofficial ranking of some of the more interesting colophons, the ones that take risks or have more of an emphasis on design, something unique about them, that offer subtle clues as to what awaits us inside…
“An Unofficial Ranking of Publishing Colophons“: Dylan Brown (@dylanwalsdorf) on the fishes, kangaroos, and borzois that adorn our books.
[With thanks to MK]
* “Colophon” as defined by Oxford Languages
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As we linger over logos, we might recall that in Britain on this date in 1752 absolutely nothing happened. There was no “September 3” (nor September 4-13) in Britain that year, as 1752 was the year that Britain converted from the Julian to the Gregorian calendar, which required an adjustment of 11 days. Thus, that year British calendars went from Wednesday, September 2 directly to Thursday, September 14.
Most historians believe that persistent stories of riots in England at the time, demanding “give us our eleven days,” are an urban legend, fueled in part by an over-enthusiastic take on Hogarth’s 1755 painting “An Election Entertainment”:

“When angry, count four. When very angry, swear”*…

Anger, like other emotions, has a history.
It is not merely that the causes of anger may change, or attitudes toward its expression. The nature of the emotion itself may alter from one society to another. In classical antiquity, for example, anger was variously viewed as proper to a free citizen (an incapacity to feel anger was regarded as slavish); as an irrational, savage passion that should be extirpated entirely, and especially dangerous when joined to power; as justifiable in a ruler, on the model of God’s righteous anger in the Bible; and as blasphemously ascribed to God, who is beyond all human emotions.
Profound social and cultural changes—the transition from small city-states to the vast reach of the Roman Empire, the adoption of Christianity as the official religion of Rome—lay behind these shifting views, but all the positions had their defenders and were fiercely debated. This rich heritage offers a wealth of insights into the nature of anger, as well as evidence of its social nature; it is not just a matter of biology….
The history of anger– indeed, the very fact that it has a history– sheds light on the elevated emotional climate of today: “Repertoires of Rage.”
* Mark Twain
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As we wrestle with wrath, we might recall that in 1752 in Britain and throughout the British Empire (which included the American colonies) yesterday was September 2. The “jump” was occasioned by a switch from the Julian to the Gregorian calendar, as a product of which almost all of “western civilization” was then on Pope Gregory’s time; Sweden (and Finland) switched the following year.

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