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I picked up a great many things in my years in the Christian church. There are still wholly formed passages of Scripture floating around in the back corridors of my brain, unsung hymns with lovely melodies that bring tears to the eyes. There are also many logical arguments living in my brain on expired leases. The Teleological argument, the Cosmological argument, the Ontological argument. Their business cards are still here in my purse.
I was trained vigorously in these arguments in the apologetics courses I took in college. Twelve years later, every time I start flirting with a religious framework that does not center around the very particular conservative Christian system of sacrifice and atonement I was trained in, Teleo, Cosmo, and Onto pop up, look over my shoulder nervously. "Are you sure you want to do that?" "I'm thinking you might regret that eventually."
For a brief passage early in the decade, my then-husband and I attended elaborate Christian apologetics courses at night. We would drive to a big church on the other side of town and listen to heady lectures delivered by well-educated professors on the validity of the Christian message. We took notes in the notebooks they provided us. They talked a lot about "the inherent dignity of man," which is a beautiful belief, one I deeply miss now that I have stepped away from the Christian ecosystem it lives in. It's good to have a belief system that honors the anonymous moments of suffering and sadness that each person endures.
What I'm wondering now is who's still around when Teleo, Cosmo, and Onto finally fall asleep. Can I invite the "inherent dignity of man" over for tea? The logicians are so severe. They are made of bone. There is no muscle in them, no heart. I don't want a belief system that adores my brain and ignores my body. I want to believe something that makes my chest hurt. In a good way.
I've been scratching about this issue for quite a while in my journal. A few weeks ago, I wrote this question in the margins of my journal. And yeah, it's sort of an ontological argument, I suppose. But so far, I can't answer the question, and that's okay with me.
The LORD begot me,
the beginning of his works,
the forerunner of his deeds of long ago;
From of old I was formed,
at the first,
before the earth.
When there were no deeps I was brought forth,
when there were no fountains or springs of water;
Before the mountains were settled into place,
before the hills, I was brought forth;
When the earth and the fields were not yet made,
nor the first clods of the world.
When he established the heavens,
there was I, when he marked out the vault over the face of the deep;
When he made firm the skies above,
when he fixed fast the springs of the deep;
When he set for the sea its limit,
so that the waters should not transgress his command;
When he fixed the foundations of earth,
then was I beside him as artisan;
I was his delight day by day,
playing before him all the while,
Playing over the whole of his earth,
having my delight with human beings. (Prov 8:22-31; NABRE)
I was brought forth, I was there, I was beside him—from Bulgakov in the East to Merton in the West the Christian Wisdom tradition hears in these lines the music of an expansive divine-human mystery, a dual hymn evoking not only the presence of Christ, the uncreated Wisdom of God who orders and “plays” in the universe, but also, through Christ’s humanity, as it were, the primordial presence of the human race, created Sophia, in whom God rejoices and delights always...
... This reaching across the threshold of eternity and history, heaven and earth, divinity and humanity, comprises the erotic structure of the whole Bible. Bulgakov thus envisions Sophia as the eros of God become one with creation, the love between Father, Son, and Spirit that “opens room” in God’s self for creation and incarnation. As Merton proclaims, we are “saved by love, yes, even by eros.”..,
... “In me the world is present, and you are present. I am a link in the chain of light and of presence.” The Wisdom tradition gives a positive language, that is, a Name, to an experience that resounds in persons and cultures everywhere: the intuition of nature’s silent receptivity and gratuity, its beauty, mystery, and ontological depth in God—Sophia. Life itself, fundamentally, is on our side.
-“Christopher Pramuk, At Play in Creation,
We were built to look at trees, but trying to comprehend any specific entire tree is not as easy as it may seem. Even though this image shows every major part (roots, trunks, branches, and leaves) of three trees, you don't see the full height nor the full depth of its underground roots. The vision is partial.
In an analogous way, we do not yet know trees' full importance in greater schemes. Take the full economy of growing things, of photons, molecules, organic compounds, cellular life, or systems of cells, the sometimes-blurry boundary of one living entity and another, and all of the various levels of interplay within and among those entities.
The systems are complex. Their properties and effects are emergent and subtle...
And beautiful. All of this depth and density whispers and resounds within our own depths. The beauty of nature is not a mere happenstance projection. It is life speaking to life. What is a projection, if anything, is the void, the ontological gap between our individual selves and every other living thing.
We were, by more than one account, built to look at trees. A tree is the name by which we call our attempts to comprehend our families, our species, our thoughts. We were built to look at trees. Our problem is to clear our eyes.
We were built to look at trees, but we only perceive completely when we perceive together. What do you hear up in the branches? What do you see?
— Theodore Tollefson @the
tollart
© 2023 Theodore Tollefson. All rights reserved.
The imagination is the golden pathway to everywhere.
Terence McKenna.
Terence Kemp McKenna (November 16, 1946 – April 3, 2000) was an American ethnobotanist, mystic, psychonaut, lecturer, author, and an advocate for the responsible use of naturally occurring psychedelic plants. He spoke and wrote about a variety of subjects, including psychedelic drugs, plant-based entheogens, shamanism, metaphysics, alchemy, language, philosophy, culture, technology, environmentalism, and the theoretical origins of human consciousness. He was called the "Timothy Leary of the '90s", "one of the leading authorities on the ontological foundations of shamanism", and the "intellectual voice of rave culture".
McKenna formulated a concept about the nature of time based on fractal patterns he claimed to have discovered in the I Ching, which he called novelty theory, proposing this predicted the end of time in the year 2012. His promotion of novelty theory and its connection to the Maya calendar is credited as one of the factors leading to the widespread beliefs about 2012 eschatology. Novelty theory is considered pseudoscience. Source Wikipedia.
TD : 1/13 f/5.6 ISO 1600 @ 22mm
Presenting a group project in the 30th Annual Hawaii Educational Research Association Conference (HERA)
Honolulu, HI, January 26, 2008
Photo: Dr. Martha Crosby, ICS Chair; Chi Diep Kim; Andrew Weiss; Luz M. Quiroga
Presentation title: Metadata standards and ontologies to support management of digital assets
Presenters: Luz M. Quiroga and Andrew Weiss
Coauthors:
Luz M.Quiroga (ICS / LIS Faculty);
Andrew Weiss (MLIS student);
Donna Mae Maemori (MLIS student);
Chi Diep Kim (CIS doctoral student;
Guanghong Yang ( MLIS and ICS MSc. student)
Mark Cook (SOE / ETEC Doctoral student)
”Мы столяли на плоскости с переменным углом отраженья
Hаблюдая закон приводящий пейзажи в движенье
Повторяя слова лишенноые всякого смысла
Но без напряженья,
Без напряженья... ” BG aka grand portal du temps perfidou ...
In contrast, fearful ugliness, close to the limits of the demonic, is an eclipse of content, a purely formal appearance, corpse‑like, a monstrous form, being mendacious and parasitic, an imposture whose mask hides any content. It is an ontological perversion, separation, being un‑alike, dissolution, hell and nothingness at worst. It is an empty form, an absolutely adequate form for an absolutely non‑existent content. It is thus the disappearance of both form and content.
--THE ART OF THE ICON A Theology of Beauty by Paul Evdokimov translated by Fr. Steven Bigham
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- Canon 50D.
- ISO 100, f9, 2 seconds, 10mm.
- Sigma 10-20 f4/5.6 lens.
- Tripod.
Processing
- Off Camera.
- Contrast.
- WB correction.
- Cut image into parts etc.
About Strong emergence
Strong emergence is a type of emergence in which the emergent property is irreducible to its individual constituents. Some philosophers have proposed that qualia and consciousness demonstrate strong emergence. Strong emergence stands in contrast to weak emergence.
Strong emergence says that if systems can have qualities not directly traceable to the system's components, but rather to how those components interact, and one is willing to accept that a system supervenes on its components, then it is difficult to account for an emergent property's cause. These new qualities are irreducible to the system's constituent parts. The whole is greater than the sum of its parts. This view of emergence is called strong emergence. Strong emergence is a view not widely held in the physical sciences but proposed as a philosophical theory of etiology, epistemology and ontology.
The ability to reduce everything to simple fundamental laws does not imply the ability to start from those laws and reconstruct the universe..The constructionist hypothesis breaks down when confronted with the twin difficulties of scale and complexity..At each level of complexity entirely new properties appear..Psychology is not applied biology, nor is biology applied chemistry. We can now see that the whole becomes not merely more, but very different from the sum of its parts.
An original question formed by Paul Ewing on October 9, 2015.
I Googled the exact words and nothing came close. If somebody out there finds someone who beat me to the punch, please let me know.
Installation gesehen im Gewerbemuseum Winterthur:
Light-Oriented Ontologies - The Beginnings 2023,
Alan Bogana (CH) Künstler aus Genf
Boganas Arbeiten konzentrieren sich auf die Erforschung des Verhaltens von Licht und seiner Wechselwirkung mit Materie, real und fiktiv.
Die durchscheinenden Objekte von Bogana sind unmittelbare Aushärtungen von Licht, das durch lichtempfindliches Kunstharz dringt.
The Beginnings erforscht auf spekulative und fantasievolle Art die Entwicklung unserer Beziehung zum Licht und fragt danach, wie jenes die ursprünglichen Lebewesen auf der Erde geprägt hat.
Installation gesehen im Gewerbemuseum Winterthur: Light-Oriented Ontologies - The Beginnings 2023, Alan Bogana (CH) Künstler aus Genf
Bogana’s works focus on the exploration, real and fictional, of the behaviour of light and its interactions with matter
Description of Work:
The artwork is located on the downtown seawall near the Coal Harbour Community Centre and facing Stanley Park. It is based on the old boat sheds that used to line the shoreline. The artist cast a ½ scale model in aluminum and coated it with luminescent paint. It is perched on top of cast pilings. At night a soft glow emanates from inside.
Liz Magor (born 1948) is a Canadian visual artist based in Vancouver. She is well known for her sculptures that address themes of history, shelter and survival through objects that reference still life, domesticity and wildlife. She often re-purposes domestic objects such as blankets and is known for using mold making techniques.
Also, she works in sculpture, installation, public art and photography. Her sculptural work investigates the ontology of ordinary or familiar objects, which she remakes and presents in new contexts. For example, Magor has created facsimiles of food items and their containers, as well as other objects such as driftwood, logs, tree stumps, and clothing. A studio- and object-oriented artist, Magor’s work emphasizes process and materiality, and highlights the difference between the real and the simulated. (Wikipedia)
www.metropoliabierta.com/vivir-en-barcelona/cultura/jaume...
ENGISH
Jaume Plensa (Barcelona, 1955) is an artist of materials, sensations and ideas. His references include literature, especially poetry, music, religion and thought. He considers himself, above all, a sculptor, although his creative process has included multiple disciplines. His work addresses the very condition of being: its physical and spiritual essence, ontological awareness of present and past, moral codes and dogmas, and our relationship with nature. What we cannot explain is, precisely, what makes us human. Plensa’s objective is not to create objects, but to develop relationships that embrace everyone.
ESPAÑOL
Jaume Plensa (Barcelona, 1955) es un artista de materiales, sensaciones e ideas. Sus referencias abarcan la literatura ―en especial la poesía―, la música, la religión y el pensamiento. Él se considera, ante todo, escultor, aunque su proceso creativo ha transitado por múltiples disciplinas. Sus obras apelan a la condición misma del ser: su esencia física y espiritual, la conciencia de sí mismo y de su pasado, sus códigos morales y dogmas y su relación con la naturaleza. Lo que no podemos explicar es, precisamente, lo que nos explica como personas. Su objetivo no es construir objetos, sino desarrollar relaciones e incluirnos a todos en ellas.
CATALÀ
Jaume Plensa (Barcelona, 1955) és un artista de materials, sensacions i idees. Les seves referències abracen la literatura ―en especial la poesia―, la música, la religió i el pensament. Ell es considera, abans que res, escultor, tot i que el seu procés creatiu ha transitat per múltiples disciplines. Les seves obres s’adrecen a la condició mateixa de l’ésser: la seva essència física i espiritual, la consciència de si mateix i del seu passat, els seus codis morals i dogmes i la seva relació amb la natura. El que no podem explicar és, precisament, allò que ens explica com a persones. El seu objectiu no és fer objectes, sinó desenvolupar relacions i incloure’ns-hi a tots.
SOURCE(FUENTE/FONT: MACBA
(en) the last one that goes away switches off the Light . .
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Outlining a Theory of General Creativity . .
. . on a 'Pataphysical projectory
Entropy ≥ Memory ● Creativity ²
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Etudes du jour (Studies of the day) :
. . si je vous convaincs que l'aventure est terminée, j'espère vous avoir au moins apporté au passage la consolation : avoir rassemblé des éléments qui vous auront permis, à titre personnel, de faire le deuil de l'espèce humaine - une aventure qui, quoi qu'on en pense au bilan, aura marqué l'histoire de l'univers. Il y a tant de planètes, en effet, où il ne se passe rien de fort intéressant.
. . if I convince you that the adventure is over, I hope I have brought to you the consolation : to have gathered elements that have allowed you, personally, to mourn the human species - an adventure that, whatever one thinks of the balance sheet has marked the history of the universe. There are so many planets, indeed, where there is nothing going very interesting.
( Paul Jorion - Le dernier qui s'en va éteint la Lumière - Essai sur l'extinction de l'humanité )
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N’importe quoi est une chose.
Mais une chose n’est pas n’importe quoi.
Anything is a thing.
But one thing is not anything.
( Tristan Garcia - Forme et objet. Un traité des choses )
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rectO-persO | E ≥ m.C² | co~errAnce | TiLt
Reality can be perceived as positive because it is positive. We are not talking about “baptizing” reality starting from a religious preconception, a “pious” vision, but about recognizing it in its ultimate nature. Reality is ontologically positive. Why? Reality is positive because it exists. Everything that exists is there because the Mystery permitted it to happen (everything, in fact, has an origin in a mysterious Something; nothing makes itself); it provokes and sets the person in motion, it represents an invitation to change, an occasion to take a step toward one’s own destiny. Every circumstance is the path and the instrument of our journey—it is a sign. Insomuch as it is there, reality is a provocation, and therefore the occasion for the reawakening of the “I” from its inertia.
--Disarming Beauty ESSAYS ON FAITH, TRUTH, AND FREEDOM, JULIÁN CARRÓN Foreword by Javier Prades
3 PANOs layered with James Tiliich insert. A major production, two mornings of work.
James Tillich is known worldwide as "the man who never existed." I ought to know. I created him.
It has already been mentioned that God first loves us before we have the possibility of loving Him. This ontological priority must be always remembered. God could have created beings who could not but glorify Him, and He did so in creating the angels. But in the case of human beings, He created persons endowed with free will, beings worthy of loving Him consciously but also capable of not loving Him. There is no such thing as love through coercion. Divine Love is a reality that permeates creation by virtue of the very act of creation by the Divinity who is also Mercy, Compassion, and Love. But from the human side, it is possible not to love God as it is possible to reject His very existence.
Life in this world is not only a test of our faith, as the Quran asserts, but also of our love for God and the possibility of reciprocating on our own limited level His love for us. As the sacred saying quoted at the beginning of this chapter asserts, it is the right of men and women that God be a lover for them. On the basis of this reality, God asks us to be a lover for Him in the fullness of our free will.
The great impediment to responding positively to this divine invitation is that there are so many other things that can become objects of our love, starting with our own ego. God is aware of this situation, hence the revelation of religions and the spiritual power contained within them, which can disentangle the love of the soul for the transient and the perishable and turn it toward God. When the Sufis speak of love, they are thinking of its liberating and not confining aspect. To love God fully is to possess complete freedom from every other bond, and since God is absolute and infinite, it is to experience absolute and infinite freedom.
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The Garden of Truth by Seyyed Hossein Nasr
One of my favorite contemporary artist is Anselm Kiefer. No a lot shows up in most of my works but I consider him as one of my primary influences on use of texture. This is a more targeted homage to him.
Jeremiah 30:24 “The LORD’s burning anger will not turn back until he has done everything he intends to do. In the last days you will understand this clearly.”
“ChatGPT use linked to cognitive decline: MIT research”
Abstract
“This study explores the neural and behavioral consequences of LLM-assisted essay writing. Participants were divided into three groups: LLM, Search Engine, and Brain-only (no tools). Each completed three sessions under the same condition. In a fourth session, LLM users were reassigned to Brain-only group (LLM-to-Brain), and Brain-only users were reassigned to LLM condition (Brain-to-LLM). A total of 54 participants took part in Sessions 1-3, with 18 completing session 4. We used electroencephalography (EEG) to assess cognitive load during essay writing, and analyzed essays using NLP, as well as scoring essays with the help from human teachers and an AI judge. Across groups, NERs, n-gram patterns, and topic ontology showed within-group homogeneity. EEG revealed significant differences in brain connectivity: Brain-only participants exhibited the strongest, most distributed networks; Search Engine users showed moderate engagement; and LLM users displayed the weakest connectivity. Cognitive activity scaled down in relation to external tool use. In session 4, LLM-to-Brain participants showed reduced alpha and beta connectivity, indicating under-engagement. Brain-to-LLM users exhibited higher memory recall and activation of occipito-parietal and prefrontal areas, similar to Search Engine users. Self-reported ownership of essays was the lowest in the LLM group and the highest in the Brain-only group. LLM users also struggled to accurately quote their own work. While LLMs offer immediate convenience, our findings highlight potential cognitive costs. Over four months, LLM users consistently underperformed at neural, linguistic, and behavioral levels. These results raise concerns about the long-term educational implications of LLM reliance and underscore the need for deeper inquiry into AI's role in learning.”
“The ontological fallacy of expecting a light at the end of the tunnel, well, that's what the preacher sells, same as a shrink. See, the preacher, he encourages your capacity for illusion. Then he tells you it's a fucking virtue. Always a buck to be had doing that, and it's such a desperate sense of entitlement, isn't it?” – Detective Rush Cohle; The Locked Room; True Detective.
Drugzilla – There is no light at the end of this tunnel ♫ www.youtube.com/watch?v=kJrOHVw3rhY
”Samāhita, samādhi, samāpati, ekāgra may be understood as synonymous, denoting a state of consciousness where the mind is most intensely concentrated on one thought. It is the receptive state of intuition, rather than the active state of thinking.” Lankavatara Sutra
Title inspired by the film "Being John Malkovich" and its ontological wormhole into Malkovich's mind.
*"Do you know what a metaphysical can of worms this portal is?"—Craig Schwartz, Puppeteer
The Principle is Reality in contrast to all that appears as real but which is not reality in the ultimate sense. The Principle is the Absolute compared to which all is relative. It is Infinite while all else is finite. The Principle is One and Unique while manifestation is multiplicity. It is the Supreme Substance compared to which all else is accident. It is the Essence to which all things are juxtaposed as form. It is at once Beyond-Being and Being while the order of multiplicity is comprised of existents. It alone IS while all else becomes, for It alone is eternal in the ultimate sense, while all that is externalized partakes of change. It is the Origin but also the End, the alpha and the omega. It is Emptiness if the world is envisaged as fullness and Fullness if the relative is perceived in the light of its ontological poverty and essential nothingness.
These are all manners of speaking of the Ultimate Reality which can be known but not by man as such. It can only be known through the sun of the Divine Self residing at the center of the human soul.
But all these ways of describing or referring to the Principle possess meaning and are efficacious as points of reference and support for that knowledge of the Real that in its realized aspect always terminates in the Ineffable and in that silence which is the “reflection” or “shadow” of the non-manifested aspect of the Principle upon the plane of manifestation.
From that unitary point of view, the Principle or the Source is seen as not only the Inward but also the Outward, not only the One but also the essential reality of the many which are but the reflection of the One.
At the top of that mountain of unitive knowledge there resides but the One; discrimination between the Real and the unreal terminates in the awareness of the nondual nature of the Real, the awareness which is the heart of gnosis and which represents not human knowledge but God’s knowledge of Himself, the consciousness which is the goal of the path of knowledge and the essence of scientia sacra.
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Seyyed Hossein Nasr
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Illustration: Htilominlo Temple entrance - Bagan, Myanmar
Logic can either operate as part of an intellection, or else, on the contrary, put itself at the service of an error; moreover unintelligence can diminish or even nullify logic, so that philosophy can in fact become the vehicle of almost anything: it can be an Aristotelianism carrying ontological insights, just as it can degenerate into an "existentialism" in which logic has become a mere shadow of itself, a blind and unreal operation.
Indeed, what can be said of a "metaphysic" which idiotically posits man at the centre of the Real, like a sack of coal, and which operates with such blatantly subjective and conjectural concepts as "worry" and "anguish"? When unintelligence (and the variety we mean here is in no wise incompatible with what passes for intelligence in "worldly" circles) and passion prostitute logic, it is impossible to escape from that mental satanism which is so frequently to be found in contemporary thought.
The validity of a logical demonstration thus depends on the knowledge which we, as demonstrators, have of the subject in view, and it is evidently wrong to take as our starting-point not this direct knowledge but pure and simple logic.
When man has no "visionary" knowledge of Being, and merely "thinks" with his "brain" instead of "seeing" with his "heart", all his logic is useless to him, because it starts out from an initial fallacy. Moreover, the validity of a demonstration must be distinguished from its dialectical efficacy; the latter evidently depends on the intuitive disposition available for the recognition of truth when demonstrated, and therefore on an intellectual capacity.
Logic is nothing but the science of mental co-ordination and of arriving at rational conclusions; it cannot, therefore, attain the transcendent through its own resources; a supralogical -not an illogical- dialectic, based on symbolism and analogy, and therefore descriptive rather than ratiocinative, may be harder for some people to assimilate, but it conforms more closely to transcendent Reality.
Contemporary philosophy, on the other hand, really amounts to a decapitated logic: what is intellectually evident it calls "prejudice"; wishing to free itself from servitude to the mental, it sinks into infralogic; shutting itself off from the intellectual light above, it exposes itself to the obscurity of the lowest "subconscious" beneath.
Philosophic scepticism takes itself for a healthy attitude and for an absence of "prejudices", whereas it is in fact something completely artificial; it proceeds, not from real knowledge, but from sheer ignorance, and for this reason it is as alien to intelligence as it is to reality.
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Frithjof Schuon
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Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)