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8/11/21
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Two women pause on a city pavement as one adjusts her purse and scarf while the other continues the conversation.
A quiet everyday moment of interaction captured candidly in the street.
Black and white street photography observing small gestures and human interaction in public space.
Magdalena Żernicka-Goetz studies one of the strangest, most profound transitions in biology: the moment a cluster of cells begins to organize itself into something recognizably alive.
Her work asks questions that sit right at the edge of science and philosophy. How does an embryo know what to become? How do cells decide where to go, what role to take on, and when to act? How much of that early architecture is programmed, and how much emerges through interaction?
Magda is a developmental biologist at Caltech whose laboratory has helped pioneer stem cell derived models of early embryos, creating systems that allow scientists to watch processes that were once almost impossible to observe directly. Her group has built increasingly sophisticated models of mouse and human development, including structures that mimic aspects of the earliest stages of embryonic organization.
The work is technically extraordinary, but also deeply consequential. These models are helping scientists understand why some pregnancies fail, how congenital disorders begin, and what happens during the first days of development, when so much is being decided and almost none of it is visible.
I photographed Magda at the Athenaeum at Caltech.
Few of my subjects have taken greater care with a portrait session.
She has an extraordinary eye. She notices the way fabric falls, how a hand sits in a frame, where the light lands, the relationship between color and background. There is a deep appreciation for design and beauty in the way she moves through the world.
And after spending time with her, that felt entirely consistent with the science.
Her work is about form emerging from apparent simplicity. Cells arranging themselves. Structure appearing. Order becoming visible.
There is something almost architectural about it.
What I liked most, though, was that Magda brought the same seriousness to being photographed that she brings to the laboratory. She understood that a portrait is built through details, and that details matter.
That made the session feel less like a sitting and more like a collaboration.
This vibrant image captures a heartwarming moment during a lively street performance in Kyoto, Japan. A performer, dressed in traditional attire, shares a playful interaction with a small monkey, both exuding joy and connection. The composition highlights the colorful backdrop of the historic building, adorned with posters and banners, which adds cultural depth to the scene. The warm tones and dynamic expressions create a narrative of companionship and entertainment, inviting viewers to experience the charm of Kyoto's street culture.
Critter accepting the kittens. As cute as this looks I think he is only putting up with them and it seems he picks on the boy more than the girl.
He doesn't hurt them but he annoys the crap out of them, guess he is just showing them who is boss.
Am loving watching this interaction though. LIGHTBOX
I will get back to my textured photos when I'm less distracted by cute kittens :-)
I wish the Goldfinch in the front would have been more in focus but I still liked this because of the interaction of the birds. Hennepin County, MN 12/03/22
First rays of sunlight interact with the fog rising off the fishing pond, as giant sequoias stand like sentinels in the forest behind.
Balch Park, California.
This is Wapiti Lake pack female number 1267. The reason she has a wildlife management and research number is that she has been radio-collared. But that's not the only reason she's easy to identify. She is not the alpha female of the pack, but she did the yeoman's share of guarding the bison - debilitated and not very mobile but still meriting close attention at all times - and of "supervising" the younger wolves as they practiced wearing the bison out to the point where it was easy to make into a meal. She appears in a large number of the photos in this series as a result. In many of the photos it's hard to tell if she's brown or gray - tricks of the changing light - but she's also unique in that her toes are white!
This winter I was lucky get a seat on a snow coach that took us into Yellowstone National Park’s interior roads, groomed only for over-snow travel in the winter. About 15 miles into our dawn journey, three black wolves emerged from the woods. We debarked to watch them; as the sky lightened, they moseyed onto the bank of the Firehole River where it parallels the road, then walked across a shallow spot in the to join pack mates who, probably during the previous night, had trapped a debilitated bull bison in the shallow water. We spent the rest of the day observing the wolves – there were probably 10 or 12 altogether – and their interactions with each other and their work of wearing the bison down to the point where it would become an easy meal. We were not able to stay until the denouement, but by the following morning it was widely reported that the inevitable had happened and the wolves were finally reaping the rewards of their many hours of work.
So why didn’t they just kill the bison as soon as they recognized it was an easy target? One possibility is that they had eaten recently, reducing the urgency to eat again. Hunting even compromised large hoofed and horned prey is energy-expensive and very risky: one well-placed kick or a stab with a heavy, thick horn, can be deadly. But progressively depleting prey by not allowing it to rest, eat, drink, or let down its guard for a second, threatening it for hours upon hours, biting off bits of its flesh, and de-energizing it to the point where it could no longer defend itself, was good work for juvenile pack members. In fact the young wolves we first saw in the road, with their headlight-bright yellow eyes and the typical long, spiky hackles of juveniles, did a lot of that work under the supervision of experienced adults. It was a great training session for the pups and an opportunity for at least some of the senior wolves to relax while dinner was being prepped for them.
All photographs in this series were taken with a long focal length lens at a distance sufficient to avoid disrupting the wolves’ behavior. Additionally, many of the images are cropped, which also makes it look like I was closer than I actually was. Although I selected many images in which the wolves appear to be looking at me, in fact most of them were looking at other wolves or at their prey and not at the human presence, which at times was substantial.
Never approach wildlife. Yellowstone National Park regulations require a minimum of 100 yards from bears and wolves, and 25 yards be maintained from all other wildlife. Even if you’re farther than that, you know you’re too close if your presence causes animals or birds to change their behavior.
"The simplicity of the interaction is one of the most critical things."
-Colin Angle
(Colin Angle is co-founder, chief executive officer and chairman of the board of iRobot Corporation - not very poetic I know)
A little play on a rainy day! Hope you all are having a good one!
I arrive at the zoos before they open in the morning. That's when the animals are more active, and it's also when they're eating breakfast! Here, a zookeeper hand feeds the newest porcupine in the prickle.
The large fly is different than the usual blowflies in the garden. She is larger and more colourful with a different shaped body.
While photographing the large fly when the little one landed in front of her (I presume) and proceeded to get into her face. She ignored him and continued to clean until he poked her in the face. He eventually flew away.
Both have white faces.
Photos: Jean
An ID of Chrysomya varipes has been placed on the male of the two here but further study would be needed to confirm the ID of the female but without specimens, this is difficult.
The photos and video show "Assuming this is the case, then this behaviour appear to be the final stage of courtship, before mounting, or not, as the case may be..."
James Lumbers email 2019
As described in Exploring the influence of individual courtship behaviors
on male mating success in a blow fly
Stephanie D. Jonesv & Phillip G. Byrne &
James F. Wallman
For interaction, I wanted to bring home the idea that a Subaru is a car for adventures. With the pup in the back, the lighting, and the overall scene, my hope is that the viewer wants to go outside and experience those adventures. I had to do a lot in post. I cleaned up the reflections on the left side of the car, made the lighting a bit more dramatic, added the clouds, and retouched the windows. Ty kept licking them (lol). I think the use of the 24mm was effective in making the angle more dramatic. I think it emphasizes the parts of the subject I wanted to emphasize. Overall, I'm happy with this picture. It is definitely more edited that my normal style goes, but as I was researching for this project, automotive photography seems to have more contrast, so I tried to emulate that style within these pictures.
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I think one of the first interactions I had with David was in Feb 2017 when he commented “best thread ever” on a Twitter thread I was involved in, which included a stock photo of two shirtless elderly gentlemen having a pretend fist fight.
I think that says it all, really.
Over to ...
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Read on at: emulsive.org/interviews/interview-186-i-am-david-allen-an...
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Filed under: #Interviews, #DavidAllen, #ILFORD, #ILFORDFP4PLUS, #ILFORDHP5PLUS, #Solarisation
#shootfilmbenice #filmphotography # believeinfilm
historical Hermetism : religio mentis The influence of Ancient Egypt on Greek philosophy as well as the history of the rise of Hermetism have been discussed elsewhere. These studies showed the presence of three fundamental phases :native Hermopolitan theology : as early as the Old Kingdom (ca. 2670 - 2198 BCE), the perennial worship of the native Egyptian Thoth, "the mightiest of the gods", was centered in Hermopolis ("Hermoupolis Magna"). Although the contents of this theology is only know from Ptolemaic sources, "Khnum Khemenu", "the Eight town" (also called "Per-Djehuty", the "house of Thoth") existed in the Vth Dynasty (ca. 2487 - 2348 BCE) and was associated with the Ogdoad or company of eight precreational gods (frog heads) & goddesses (serpent-headed). A few of them were mentioned in the Pyramid Texts, but the complete list is first mentioned in the Middle Kingdom (ca. 1938 - 1759 BCE). These deities emerged from Nun (the primordial, undifferentiated ocean) and constituted the soul of Thoth. They may also be understood as further characterizations of this dark, unlimited pre-creational realm : Amun and Amaunet (hiddenness), Heh and Heket or Huh and Hauhet (eternity), Kek and Keket or Kuk and Kauket (darkness), Nun and Nunet or Nun and Naunet (primordial chaos). Hermopolitan theology will provide the framework for Ptolemaic Hermetism. Other textual traces of this worship are found in the Coffin Texts, the Book of the Dead and the Books of the Netherworld, whereas in the Late Period (ca. 664 - 30 BCE), its theology was written down on the walls of more than one Ptolemaic temple (ca. 332 - 30 BCE). Because Thoth was Lord of Time, he was associated with astrology, in particular when the astral science of Chaldea entered Egypt (at the end of the Third Intermediate Period, ca. 1075 - 664 BCE) ;
historical Hermetism : or the identification of Thoth, "Thrice Greatest", with Hermes Trismegistus, who, in his philosophical teachings, is Greek and human (although Egyptian elements persist), but who assumed, in the technical Hermetica, the cosmicity of the native Egyptian Thoth. The technical Hermetica are attested under the Ptolemies, and the existence, in the first century BCE, of an Alexandrian multi-cultural Hermetic Lodge is likely. The philosophical sources are the 17 treatises of the Corpus Hermeticum, the Latin Asclepius, the Armenian Hermetic Definitions and the Coptic Hermetica found at Nag Hammadi, in particular The Eighth and the Ninth Sphere (Codex VI.6), which all date from the first centuries CE. It is possible to see Hermetism as a "gnosticism" (for "gnosis", i.e. direct spiritual insight, is all-important). But Hermetic gnosticism is particular to imperial Alexandrian culture, for the notion of an evil demiurge (as in Christian Gnosticism) is not present. Constituted by Egyptian, Greek and Jewish elements, Hermetism will influence Judaism (the Merkabah mystics of the Jewish gnostics of Alexandria), Christianity (Clement of Alexandria, the Greek Fathers, the "Orientale Lumen") and the Islam (the Hermetic star worshippers of Harran and Sufism) ;literary Hermeticism : Renaissance Hermeticism produced a fictional Trismegistus as the Godhead of its esoteric concept of the world as an organic whole, with an intimate sympathy between its material (natural) and spiritual (supernatural) components. This view was consistent with the humanistic phase of modernism, which was followed by a mechanization of the world and the "enlightenment" of the 18th century. These new forces ousted all formative & final causes from their physical inquiries, and reduced the four Aristotelian categories of determination (material, efficient, formal and final cause) to material & efficient causes only. Astrology, magic and alchemy were deemed scientifically backward & religiously suspect. "Actio-in-distans" was deemed impossible, and Paganism was Satanical. In 1666, Colbert evicts astrology from the Academy of Sciences (the court-astrologer Morin de Villefranche, 1583 - 1656, was concealed behind a curtain in the royal apartment at the time when the future Grand Monarque was born). In the nineteenth century, under the influence of the morbid but exotical fancies of the Romantics, Hermeticism became part of Rosicrucianism, Freemasonry, Theosophy and generalized egyptomania (cf. Golden Dawn, Thelemism, Pyramidology, etc.). Today it returns as the ideological core of the expanding New Age religion.Before the first, steady interactions between Greek & Egyptian culture emerged (ca. 670 BCE), the "Hermetic" particularities of Late New Kingdom henotheist theology were inscribed on the Shabaka Stone and elucidated in its Memphite theology. This XXVth Dynasty (ca. 716 - 702 BCE) stone copy of an important Ramesside papyrus scroll, contained thoughts which look remarkably like those developed in the contexts of the Platonic, Philonic and Christian "logos". More than a century ago, Breasted wrote regarding the Memphite theology :"The above conception of the world forms quite a sufficient basis for suggesting that the later notions of nous and logos, hitherto supposed to have been introduced into Egypt from abroad at a much later date, were present at this early period. Thus the Greek tradition of the origin of their philosophy in Egypt undoubtedly contains more of the truth than has in recent years been conceded. The habit, later so prevalent among the Greeks, of interpreting philosophically the function and relations of the Egyptian gods (...) had already begun in Egypt before the earliest Greek philosophers were born ..."
Breasted, 1901, p.54.Indeed, the Greek words "nous" ("mind, thinking, perceiving") and "noés" ("perceive, observe, recognize, understand"), could be derived from the Egyptian "nu" ("nw"), "to see, look, perceive, observe" :On the one hand, according to Stricker (1949), the Corpus Hermeticum is a codification of the Egyptian religion. Ptolemy I Soter (304 - 282 BCE) and his son Ptolemy II Philadelphus (282 - 246 BCE) promised to publish the secret literature of the three groups of citizens of Egypt : native Egyptians, Greeks and Jews. For him, Hermetism is the Greek version of a redaction of Egyptian literature. Its form is Greek, but its contents is Egyptian (the Septuagint being the equivalent Jewish redaction). On the other hand, father Festugière (1945) claims the CH contains extremely little Egyptian elements, except for the context, the ideas expressed being those of popular Greek thought, a mixture of Platonism, Aristotelism and Stoicism ... Both positions are avoided. Most agree the CH contains no Christian elements (the opposite is true - cf. the influence of Philonic thought in particular and Alexandrian philosophy in general on the apostle Paul - Quispel, 1992).
Let us conjecture the emergence, under the first three Ptolemies, of a Greek elitist version of the Egyptian religion, a Graeco-Egyptian religion, and this among the upper native classes (of priest, scribes, administrators & high-skilled workmen). This Graeco-Egyptian religion would be based in Alexandria and Memphis, and (at first) entail a strong emphasis on the native component. It emerged in the priestly scribal class and had its focus on Thoth, who created the world by means of his Divine words, in accord with the verbal tradition founding Egypt. For the Greeks, Thoth was "Hermes, Trismegistos", indicative of both his antiquity and greatness. Because of the important influence of the native intellectual milieu on the genesis of this Alexandro-Egyptian cultural form, "Graeco-Egyptian religion turns out to be based on a profound imbalance, in favour of the autochthonous, between its two constituent elements." (Fowden, 1986, p.19). Zandee (1992, p.161) mentions a Hermetical text going back to the third century BCE and for Petrie (1908) at least some passages of the Corpus Hermeticum had to refer to the Persian period ... This feature proves to be essential in a possible thematical reconstruction.
But, the Hellenization entailed by using the Greek language and participating in the syncretic Alexandrian intellectual climate (the Mouseion and Serapeion), should not be underestimated, and makes Stricker's proposals too unlikely. These native Egyptians must have been proud of their Hermopolitan & Memphite theologies (both verbal & scribal), but eventually accepted to incorporate uncompromisingly un-Egyptian elements in their Hermetism (like the popular Greek denial of the physical body, evasive mysteries and an elusive, vague description of the afterlife). The importance of the Netherworld is no longer felt.
Many other Greek themes are to be found in the Corpus Hermeticum, showing Festugière was not completely wrong. In a study of Zandee published in 1992, the Egyptian influence was confirmed, although besides the negative view on the body, he also identified the depreciation of the world, the celestial voyage of the soul (or mystical initiation - cf. Mahé, 1992) and reincarnation as Hermetic teachings not to be found in Ancient Egypt. To this list could be added the Hermetic variant of the Greek mysteries and magical techniques aimed to compel the will of the gods (impossible in Ancient Egypt). Indeed, the difference between Egyptian initiation and Greek mysteries is pertinent (the attitude of the worshipper as well as the responsiveness of the deities differ).We may argue that the technical Hermetica are rooted in perennial Egyptian traditions like magic ("heka") and the "books of Thoth". It is probable that, at least insofar as medicine & magic were concerned, this indeed was the case ? The philosophical Hermetica also share certain features with the Egyptian wisdom-discourses or instruction genre.Hermetism is not a "Sammelbecken" (heterogeneous doctrines), nor a single synthesis, but an autonomous mode of discourse, a "way of Hermes" (Iamblichus), more theological than philosophical (like Plotinus, who -compared to Plato- was more religious than political) and foremost (in number) "technical" : astrology, magic & alchemy. This Graeco-Egyptian religion was influenced by three major players : the Greeks, the native Egyptians and the Jews. It could define its own path precisely because of its roots in the Ancient Egyptian Mystery Tradition, to which most of its members adhered. In its mature stage, Hermetism manifested the religion of the mind ("religio mentis") of Mediterranean Antiquity. This Late Hellenistic Hermetism would survive and eventually fire the European Renaissance and humanism. But the "ad fontes" principle of the latter only returned to Late Hellenism. Antiquity would remain unavailable for several centuries. Not unlike Spinoza's "amor intellectualis Dei", philosophical Hermetism gave body to an intellectual love for the One, albeit in modo antiquo, and never without magic & alchemy. In the 17th century, this technical side was left behind by the European academia, whereas the philosophical Hermetica became part of Hermeticism and its various branches.The "gnosis" of Hermetism (the secret it shared through initiation) was an ecstasy born out of cognitive activities, involving trance, contemplation, ritual, music and astrology. In Hermetism, astrology served as the bridge between the purely technical Hermetica -magic, medicine- and the theological & philosophical Hermetica. Astrology was concerned with the timing of events, both festive, initiatory or individual."It is certain that the Hermetics had no cult, with priests, sacrifices, processions and the like. But the texts suggest the existence of (small) Hermetic 'communities', conventicles, groups or lodges, in which individual experiences and insights were collectively celebrated with rituals, hymns and prayers."Quispel, 1992/1994, p.15.
Closeups give me that blackbook feel. Remember when you had time to rock full blown blackbook prodos? Pick up a can and its all history. Good times...
....Nothing like the real shit, though.
Two men having a talk at food court under warm and golden sunlight in Macau.
Leica M6 Classic
Summicron 50mm f2
CineStill Tungsten 800
Virtual Reality (VR) in Further Education and Training. While VR is widely used in gaming it can also be used in FET. Explore the world of education, training and work from one head set. Imagine fitting an engine to a car sitting in a seat in a theatre style class room and no material just a VR headset.
If there's anything that one learns at ZURB, it's that you can never take yourself too seriously. Rene gives us her best eating pose.
The ZURB team celebrates Rene's Birthday. Happy Birthday Rene!
ZURB is a close-knit team of interaction designers and strategists that help companies design better (www.zurb.com).