The above reference to "Tuesday" is explained by the fine print
at the bottom of the Science Times article — "A version of this article
appears in print on [Tuesday] , Section D, Page 6 of the
New York edition with the headline: In Battle of Giant Telescopes,
Outlook for the U.S. Dims."
"Now, as the wheels of the academic and government bureaucracy begin to turn, many American astronomers worry that they are following in the footsteps of their physicist colleagues. In 1993, Congress canceled the Superconducting Super Collider, and the United States ceded the exploration of inner space to Europe and CERN, which built the Large Hadron Collider, 27 miles in diameter, where the long-sought Higgs boson was eventually discovered.
The United States no longer builds particle accelerators. There could come a day, soon, when Americans no longer build giant telescopes. That would be a crushing disappointment to a handful of curious humans stuck on Earth, thirsting for cosmic grandeur. In outer space, nobody can hear you cry."
In Vol. I of Structural Anthropology , p. 209, I have shown that this analysis alone can account for the double aspect of time representation in all mythical systems: the narrative is both "in time" (it consists of a succession of events) and "beyond" (its value is permanent). With regard to Propp's theories my analysis offers another advantage: I can reconcile much better than Propp himself his principle of a permanent order of wondertale elements with the fact that certain functions or groups of functions are shifted from one tale to the next (pp. 97-98. p. 108). If my view is accepted, the chronological succession will come to be absorbed into an atemporal matrix structure whose form is indeed constant. The shifting of functions is then no more than a mode of permutation (by vertical columns or fractions of columns).
(Ch. 2 in Henk Oosterling & Ewa Plonowska Ziarek (Eds.), Intermedialities: Philosophy, Arts, Politics , Lexington Books, October 14, 2010)
"The term 'spacing' ('espacement ') is absolutely central to Derrida's entire corpus, where it is indissociable from those of différance (characterized, in the text from 1968 bearing this name, as '[at once] spacing [and] temporizing' 1), writing (of which 'spacing' is said to be 'the fundamental property' 2) and deconstruction (with one of Derrida's last major texts, Le Toucher: Jean-Luc Nancy , specifying 'spacing ' to be 'the first word of any deconstruction' 3)."
1 Jacques Derrida, “La Différance,” in Marges – de la philosophie (Paris: Minuit, 1972), p. 14. Henceforth cited as D .
2 Jacques Derrida, “Freud and the Scene of Writing,” trans. A. Bass, in Writing and Difference (Chicago: University of Chicago Press, 1978), p. 217. Henceforth cited as FSW .
3 Jacques Derrida, Le Toucher, Jean-Luc Nancy (Paris: Galilée, 2000), p. 207.
. . . .
"… a particularly interesting point is made in this respect by the French philosopher, Michel Haar. After remarking that the force Derrida attributes to différance consists simply of the series of its effects, and is, for this reason, 'an indefinite process of substitutions or permutations,' Haar specifies that, for this process to be something other than a simple 'actualisation' lacking any real power of effectivity, it would need “a soubassement porteur ' – let’s say a 'conducting underlay' or 'conducting medium' which would not, however, be an absolute base, nor an 'origin' or 'cause.' If then, as Haar concludes, différance and spacing show themselves to belong to 'a pure Apollonism' 'haunted by the groundless ground,' which they lack and deprive themselves of,16 we can better understand both the threat posed by the 'figures' of space and the mother in the Timaeus and, as a result, Derrida’s insistent attempts to disqualify them. So great, it would seem, is the menace to différance that Derrida must, in a 'properly' apotropaic gesture, ward off these 'figures' of an archaic, chthonic, spatial matrix in any and all ways possible…."
16 Michel Haar, “Le jeu de Nietzsche dans Derrida,” Revue philosophique de la France et de l’Etranger 2 (1990): 207-227.
. . . .
… "The conclusion to be drawn from Democritus' conception of rhuthmos , as well as from Plato's conception of the chôra , is not, therefore, as Derrida would have it, that a differential field understood as an originary site of inscription would 'produce' the spatiality of space but, on the contrary, that 'differentiation in general' depends upon a certain 'spatial milieu' – what Haar would name a 'groundless ground' – revealed as such to be an 'in-between' more 'originary' than the play of differences it in-forms. As such, this conclusion obviously extends beyond Derrida's conception of 'spacing,' encompassing contemporary philosophy's continual privileging of temporization in its elaboration of a pre-ontological 'opening' – or, shall we say, 'in-between.'
For permutations and a possible "groundless ground," see
the eightfold cube and group actions both on a set of eight
building blocks arranged in a cube (a "conducting base") and
on the set of seven natural interstices(espacements) between
the blocks. Such group actions provide an elementary picture of the isomorphism between the groups PSL(2,7) (acting on the
eight blocks) and GL(3,2) (acting on the seven interstices).
"You said something about the significance of spaces between
elements being repeated. Not only the element itself being repeated,
but the space between. I'm very interested in the space between.
That is where we come together." — Peter Eisenman, 1982
(Up) Against the (In) Between: Interstitial Spatiality
in Genet and Derrida
by Clare Blackburne
Blackburne — www.parrhesiajournal.org 24 —
"The excessive notion of espacementas the resurgent spatiality of that which is supposedly ‘without space’ (most notably, writing), alerts us to the highly dynamic nature of the interstice – a movement whose discontinuous and ‘aberrant’ nature requires further analysis."
Blackburne — www.parrhesiajournal.org 25 —
"Espacement also evokes the ambiguous figure of the interstice, and is related to the equally complex derridean notions of chora , différance , the trace and the supplement. Derrida’s reading of the Platonic chora in Chora L Works (a series of discussions with the architect Peter Eisenman) as something which defies the logics of non-contradiction and binarity, implies the internal heterogeneity and instability of all structures, neither ‘sensible’ nor ‘intelligible’ but a third genus which escapes conceptual capture.25 Crucially, chora , spacing, dissemination and différance are highly dynamic concepts, involving hybridity, an ongoing ‘corruption’ of categories, and a ‘bastard reasoning.’26 Derrida identification of différance in Margins of Philosophy , as an ‘unappropriable excess’ that operates through spacing as ‘the becoming-space of time or the becoming-time of space,’27 chimes with his description of chora as an ‘unidentifiable excess’ that is ‘the spacing which is the condition for everything to take place,’ opening up the interval as the plurivocity of writing in defiance of ‘origin’ and ‘essence.’28 In this unfolding of différance , spacing ‘insinuates into presence an interval,’29 again alerting us to the crucial role of the interstice in deconstruction, and, as Derrida observes in Positions , its impact as ‘a movement, a displacement that indicates an irreducible alterity’: ‘Spacing is the impossibility for an identity to be closed on itself, on the inside of its proper interiority, or on its coincidence with itself. The irreducibility of spacing is the irreducibility of the other.’30"
25. Quoted in Jeffrey Kipnis and Thomas Leeser, eds., Chora L Works. Jacques Derrida and Peter Eisenman
(New York: The Monacelli Press, 1997), 15.
26. Ibid, 25.
27. Derrida, Margins of Philosophy.
(Brighton: The Harvester Press, 1982), 6 and 13.
28. Derrida, Chora L Works , 19 and 10.
29. Ibid, 203.
30. Derrida, Positions , 94.
Comments Off on Espacement: Geometry of the Interstice in Literary Theory
Earlier posts have discussed the "story theory of truth"
versus the "diamond theory of truth," as defined by
Richard Trudeau in his 1987 book The Non-Euclidean Revolution.
In a New York Timesopinion piece for tomorrow's print edition,*
novelist Dara Horn touched on what might be called
"the space theory of truth."
When they return to synagogue, mourners will be greeted
with more ancient words: “May God comfort you
among the mourners of Zion and Jerusalem.”
In that verse, the word used for God is hamakom—
literally, “the place.” May the place comfort you.
Constance Grady at Vox today on a new Netflix series —
We don’t yet have a story structure that allows witches to be powerful for long stretches of time without men holding them back. And what makes the new Sabrina so exciting is that it seems to be trying to build that story structure itself, in real time, to find a way to let Sabrina have her power and her freedom.
It might fail. But if it does, it will be a glorious and worthwhile failure — the type that comes with trying to pioneer a new kind of story.
Ever since we were kids it's been drilled into us that …
Our purpose is to explore the universe, you know.
Outer space is where we'll find … … the answers to why we're here and … … and where we come from.
From a recent paper on Kummer varieties,
arXiv:1208.1229v3 [math.AG] 12 Jun 2013,
“The Universal Kummer Threefold,” by
Qingchun Ren, Steven V Sam, Gus Schrader, and
Bernd Sturmfels —
"Like the Valentinian Ogdoad— a self-creating theogonic system
of eight Aeons in four begetting pairs— the projected eightfold work
had an esoteric, gnostic quality; much of Frye's formal interest lay in
the 'schematosis' and fearful symmetries of his own presentations."
— From p. 61 of James C. Nohrnberg's "The Master of the Myth
of Literature: An Interpenetrative Ogdoad for Northrop Frye," Comparative Literature , Vol. 53 No. 1, pp. 58-82, Duke University
Press (quarterly, January 2001)
It is an odd fact that the close relationship between some
small Galois spaces and small Boolean spaces has gone
unremarked by mathematicians.
A Google search today for "Galois spaces" + "Boolean spaces"
yielded, apart from merely terminological sources, only some
introductory material I have put on the Web myself.
Some more sophisticated searches, however led to a few
documents from the years 1971 – 1981 …
"Harmonic Analysis of Switching Functions",
by Robert J. Lechner, Ch. 5 in A. Mukhopadhyay, editor, Recent Developments in Switching Theory , Academic Press, 1971.
"How do you get young people excited
about space? How do you get them interested
not just in watching movies about space,
or in playing video games set in space…
but in space itself?"
Jonathan Spreer and Wolfgang Kühnel,
"Combinatorial Properties of the K 3 Surface:
Simplicial Blowups and Slicings,"
preprint, 26 pages. (2009/10) (pdf).
(Published in Experimental Math.20, issue 2, 201–216 (2011).)
"Throughout the 1940s, he published essays
and criticism in literary journals, and one,
'Spatial Form in Modern Literature'—
a discussion of experimental treatments
of space and time by Eliot, Joyce, Proust,
Pound and others— published in The Sewanee Review in 1945, propelled him
to prominence as a theoretician."
— Bruce Weber in this morning's print copy
of The New York Times (p. A15, NY edition)
That essay is reprinted in a 1991 collection
of Frank's work from Rutgers University Press:
Frank was best known as a biographer of Dostoevsky.
A very loosely related reference… ina recent Log24 post,
Freeman Dyson's praise of a book on the history of
mathematics and religion in Russia:
"The intellectual drama will attract readers
who are interested in mystical religion
and the foundations of mathematics.
The personal drama will attract readers
who are interested in a human tragedy
with characters who met their fates with
exceptional courage."
From that same letter (links added to relevant Wikipedia articles)—
Space (ākāsa) is undoubtedly used in the Suttas
to mean 'what/where the four mahābhūtas are not',
or example, the cavities in the body are called ākāsa
M.62—Vol. I, p. 423). This, clearly, is the everyday
'space' we all experience—roughly, 'What I can move
bout in', the empty part of the world. 'What you can't
ouch.' It is the 'space' of what Miss Lounsberry has so
appily described as 'the visible world of our five
senses'. I think you agree with this. And, of course, if
this is the only meaning of the word that we are
going to use, my 'superposition of several spaces' is
disqualified. So let us say 'superposition of several
extendednesses'. But when all these
extendednesses have been superposed, we get
'space'—i.e. our normal space-containing visible
world 'of the five senses'. But now there is another
point. Ākāsa is the negative of the four mahābhūtas,
certainly, but of the four mahābhūtas understood
in the same everyday sense—namely, solids (the
solid parts of the body, hair, nails, teeth, etc.),
liquids (urine, blood, etc.), heat and processes
(digestion) and motion or wind (N.B. not 'air').
These four, together with space, are the normal
furniture of our visible world 'of the five senses',
and it is undoubtedly thus that they are intended
in many Suttas. But there is, for example, a Sutta
(I am not sure where) in which the Ven. Sariputta
Thera is said to be able to see a pile of logs
successively as paṭhavi, āpo, tejo, and vāyo; and
it is evident that we are not on the same level.
On the everyday level a log of wood is solid and
therefore pathavi (like a bone), and certainly not āpo, tejo, or vāyo. I said in my last letter that I
think that, in this second sense—i.e. as present in,
or constitutive of, any object (i.e. = rupa)—they
are structural and strictly parallel to nama and can
be defined exactly in terms of the Kummer
triangle. But on this fundamental level ākāsa has
no place at all, at least in the sense of our normal
everyday space. If, however, we take it as equivalent
to extendedness then it would be a given arbitrary
content—defining one sense out of many—of which
the four mahābhūtas (in the fundamental sense) are
the structure. In this sense (but only in this sense—
and it is probably an illegitimate sense of ākāsa)
the four mahābhūtas are the structure of space
(or spatial things). Quite legitimately, however, we
can say that the four mahābhūtas are the structure
of extended things—or of coloured things, or of smells,
or of tastes, and so on. We can leave the scientists' space (full of right angles and without reference to the
things in it) to the scientists. 'Space' (= ākāsa) is the space or emptiness of the world we live in; and this,
when analyzed, is found to depend on a complex
superposition of different extendednesses (because
all these extendednesses define the visible world
'of the five senses'—which will include, notably,
tangible objects—and this world 'of the five
senses' is the four mahābhūtas [everyday space]
and ākāsa).
Your second letter seems to suggest that the space
of the world we live in—the set of patterns
(superimposed) in which “we” are—is scientific space.
This I quite disagree with—if you do suggest it—,
since scientific space is a pure abstraction, never
experienced by anybody, whereas the superimposed
set of patterns is exactly what I experience—the set
is different for each one of us—, but in all of these
sets 'space' is infinite and undifferentiable, since it is,
by definition, in each set, 'what the four mahābhūtas
are not'.
A simpler metaphysical system along the same lines—
The theory, he had explained, was that the persona
was a four-dimensional figure, a tessaract in space,
the elementals Fire, Earth, Air, and Water permutating
and pervolving upon themselves, making a cruciform
(in three-space projection) figure of equal lines and
ninety degree angles.
— The Gameplayers of Zan ,
a 1977 novel by M. A. Foster
"I am glad you have discovered that the situation is comical:
ever since studying Kummer I have been, with some difficulty,
refraining from making that remark."
There are 15 different individual linear diagrams in the figure above.
These are the points of the Galois space PG(3,2). Each 3-set of linear diagrams
represents the structure of one of the 35 4×4 arrays and also represents a line
of the projective space.
The symmetry of the linear diagrams accounts for the symmetry of the
840 possible images in the kaleidoscope puzzle.
* For further details on the phrase "Galois space," see
Beniamino Segre's "On Galois Geometries," Proceedings of the
International Congress of Mathematicians, 1958 [Edinburgh]. (Cambridge U. Press, 1960, 488-499.)
"December 22, the birth anniversary of India’s famed mathematician
Srinivasa Ramanujan, is celebrated as National Mathematics Day."
— Indian Express yesterday
"Orbits and stabilizers are closely related." — Wikipedia
“It is practical to think of a character centered
within an imaginary square grid . . . .
The grid can… be… subdivided, usually to
9 or 16 squares. . . ."
These “Chinese jars” (as opposed to their contents)
are as follows:
.
See as well Eliot's 1922 remarks on "extinction of personality"
and the phrase "ego-extinction" in Weyl's Philosophy of Mathematics —
"Honored in the Breach:
Graham Bader on Absence as Memorial"
Artforum International , April 2012
. . . .
"In the wake of a century marked by inconceivable atrocity, the use of emptiness as a commemorative trope has arguably become a standard tactic, a default style of public memory. The power of the voids at and around Ground Zero is generated by their origin in real historical circumstance rather than such purely commemorative intent: They are indices as well as icons of the losses they mark.
Nowhere is the negotiation between these two possibilities–on the one hand, the co-optation of absence as tasteful mnemonic trope; on the other, absence's disruptive potential as brute historical scar–more evident than in Berlin, a city whose history, as Andreas Huyssen has argued, can be seen as a 'narrative of voids.' Writing in 1997, Huyssen saw this tale culminating in Berlin's post-wall development, defined equally by an obsessive covering-over of the city's lacunae–above all in the elaborate commercial projects then proliferating in the miles-long stretch occupied until 1989 by the Berlin Wall–and a carefully orchestrated deployment of absence as memorial device, particularly in the 'voids' integrated by architect Daniel Libeskind into his addition to the Berlin Museum, now known as the Jewish Museum Berlin." . . . .
"… what is the origin of the unusual name 'symplectic'? ….
Its mathematical usage is due to Hermann Weyl who,
in an effort to avoid a certain semantic confusion, renamed
the then obscure 'line complex group' the 'symplectic group.'
… the adjective 'symplectic' means 'plaited together' or 'woven.'
This is wonderfully apt…."
Andersen’s weavers, as one commentator points out, are merely insisting that “the value of their labor be recognized apart from its material embodiment.” The invisible cloth they weave may never manifest itself in material terms, but the description of its beauty (“as light as spiderwebs” and “exquisite”) turns it into one of the many wondrous objects found in Andersen’s fairy tales. It is that cloth that captivates us, making us do the imaginative work of seeing something beautiful even when it has no material reality. Deeply resonant with meaning and of rare aesthetic beauty—even if they never become real—the cloth and other wondrous objets d’art have attained a certain degree of critical invisibility.
The scope resolution operator helps to identify
and specify the context to which an identifier refers,
particularly by specifying a namespace. The specific
uses vary across different programming languages
with the notions of scoping. In many languages
the scope resolution operator is written
"The properties of G24 and M24 are visualized by
four geometric objects: the icosahedron, dodecahedron,
dodecadodecahedron, and the cubicuboctahedron."
The recent post "Tales from Story Space," about the 18th birthday
of the protagonist in the TV series "Shadowhunters" (2016-),
suggests a review of the actual 18th birthday of actress Lily Collins.
Collins is shown below warding off evil with a magical rune as
a shadowhunter in the 2013 film "City of Bones" —
She turned 18 on March 18, 2007. A paper on symmetry and logic
referenced here on that date displays the following "runes" of
philosopher Charles Sanders Peirce —
"The role of Desargues's theorem was not understood until
the Desargues configuration was discovered. For example,
the fundamental role of Desargues's theorem in the coordinatization
of synthetic projective geometry can only be understood in the light
of the Desargues configuration.
Thus, even as simple a formal statement as Desargues's theorem
is not quite what it purports to be. The statement of Desargues's theorem
pretends to be definitive, but in reality it is only the tip of an iceberg
of connections with other facts of mathematics."
— From p. 192 of "The Phenomenology of Mathematical Proof,"
by Gian-Carlo Rota, in Synthese , Vol. 111, No. 2, Proof and Progress
in Mathematics (May, 1997), pp. 183-196. Published by: Springer.
The previous post quoted some mystic meditations of Octavio Paz
from 1974. I prefer some less mystic remarks of Eddington from
1938 (the Tanner Lectures) published by Cambridge U. Press in 1939 —
"… we have sixteen elements with which to form a group-structure" —
Remarks on space from 1998 by sci-fi author Robert J. Sawyer quoted
here on Sunday (see the tag "Sawyer's Space") suggest a review of
rather similar remarks on space from 1977 by sci-fi author M. A. Foster
(see the tag "Foster's Space"):
Disney now holds nine of the top 10
domestic openings of all time —
six of which are part of the Marvel
Cinematic Universe. “The result is a reflection of 10 years of work:
of developing this universe, creating
stakes as big as they were, characters
that matter and stories and worlds that
people have come to love,” Dave Hollis,
Disney’s president of distribution, said
in a phone interview.
"But she felt there must be more to this
than just the sensation of folding space
over on itself. Surely the Centaurs hadn't spent ten years telling humanity how to make a fancy amusement-park ride.
There had to be more—"
— Factoring Humanity , by Robert J. Sawyer,
Tom Doherty Associates, 2004 Orb edition,
page 168
From a review of a Joyce Carol Oates novel at firstthings.com on August 23, 2013 —
"Though the Curse is eventually exorcised,
it is through an act of wit and guile,
not an act of repentance or reconciliation.
And so we may wonder if Oates has put this story
to rest, or if it simply lays dormant. A twenty-first
century eruption of the 'Crosswicks Curse'
would be something to behold." [Link added.]
Kate felt quite dizzy. She didn't know exactly what it was
that had just happened, but she felt pretty damn certain that
it was the sort of experience that her mother would not have
approved of on a first date.
"Is this all part of what we have to do to go to Asgard?"
she said. "Or are you just fooling around?"
"We will go to Asgard...now," he said.
At that moment he raised his hand as if to pluck an apple,
but instead of plucking he made a tiny, sharp turning movement.
The effect was as if he had twisted the entire world through a
billionth part of a billionth part of a degree. Everything
shifted, was for a moment minutely out of focus, and then
snapped back again as a suddenly different world.
— Douglas Adams, The Long Dark Tea-Time of the Soul
Image from a different different world —
Hat-tip to a related Feb. 26 weblog post
at the American Mathematical Society.
"By an archetype I mean a systematic repertoire
of ideas by means of which a given thinker describes,
by analogical extension , some domain to which
those ideas do not immediately and literally apply."
— Max Black in Models and Metaphors
(Cornell, 1962, p. 241)
"Others … spoke of 'ultimate frames of reference' …."
— Ibid.
A "frame of reference" for the concept four quartets —
A less reputable analogical extension of the same frame of reference —
Madeleine L'Engle in A Swiftly Tilting Planet:
"… deep in concentration, bent over the model
they were building of a tesseract:
the square squared, and squared again…."
To maintain. as I have done. that the permutability of contents is not arbitrary amounts to saying that, if the analysis is carried to a sufficiently deep level, behind diversity we will discover constancy. And, of course. the avowed constancy of form must not hide from us that functions are also permutable.
The structure of the folktale as it is illustrated by Propp presents a chronological succession of qualitatively distinct functions. each constituting an independent genre. One can wonder whether—as with dramatis personae and their attributes— Propp does not stop too soon, seeking the form too close to the level of empirical observation. Among the thirty-one functions that he distinguishes, several are reducible to the same function reappearing at different moments of the narrative but after undergoing one or a number of transformations . I have already suggested that this could be true of the false hero (a transformation of the villain), of assigning a difficult task (a transformation of the test), etc. (see p. 181 above), and that in this case the two parties constituting the fundamental tale would themselves be transformations of each other.
Nothing prevents pushing this reduction even further and analyzing each separate partie into a small number of recurrent functions, so that several of Propp's functions would constitute groups of transformations of one and the same function. We could treat the "violation" as the reverse of the "prohibition" and the latter as a negative transformation of the "injunction." The "departure" of the hero and his "return" would appear as the negative and positive expressions of the same disjunctive function. The "quest" of the hero (hero pursues someone or something) would become the opposite of "pursuit" (hero is pursued by something or someone), etc.
In Vol. I of Structural Anthropology , p. 209, I have shown that this analysis alone can account for the double aspect of time representation in all mythical systems: the narrative is both "in time" (it consists of a succession of events) and "beyond" (its value is permanent). With regard to Propp's theories my analysis offers another advantage: I can reconcile much better than Propp himself his principle of a permanent order of wondertale elements with the fact that certain functions or groups of functions are shifted from one tale to the next (pp. 97-98. p. 108) If my view is accepted, the chronological succession will come to be absorbed into an atemporal matrix structure whose form is indeed constant. The shifting of functions is then no more than a mode of permutation (by vertical columns or fractions of columns).
These critical remarks are certainly valid for the method used by Propp and for his conclusions. However. it cannot be stressed enough that Propp envisioned them and in several places formulated with perfect clarity the solutions I have just suggested. Let us take up again from this viewpoint the two essential themes of our discussion: constancy of the content (in spite of its permutability) and permutability of functions (in spite of their constancy).
* Translated from a 1960 work in French. It appeared in English as Chapter VIII
of Structural Anthropology, Volume 2 (U. of Chicago Press, 1976). Chapter VIII
was originally published in Cahiers de l'Institut de Science Économique Appliquée ,
No. 9 (Series M, No. 7) (Paris: ISEA, March 1960).
"Knight Landesman, a longtime publisher of Artforum magazine
and a power broker in the art world, resigned on Wednesday
afternoon, hours after a lawsuit was filed in New York accusing
him of sexually harassing at least nine women in episodes that
stretched back almost a decade."
"With respect to the story's content, the frame thus acts
both as an inclusion of the exterior and as an exclusion
of the interior: it is a perturbation of the outside at the
very core of the story's inside, and as such, it is a blurring
of the very difference between inside and outside."
— Shoshana Felman on a Henry James story, p. 123 in
"Turning the Screw of Interpretation," Yale French Studies No. 55/56 (1977), pp. 94-207.
Published by Yale University Press.
"A seemingly off-hand reference to Abbott and Costello
is our gateway. In a movie as generally humorless as Arrival,
the jokes mean something. Ironically, it is Donnelly, not Banks,
who initiates the joke, naming the verbally inexpressive
Heptapod aliens after the loquacious Classical Hollywood
comedians. The squid-like aliens communicate via those beautiful,
cryptic images. Those signs, when thoroughly comprehended,
open the perceiver to a nonlinear conception of time; this is
Sapir-Whorf taken to the ludicrous extreme."
"Banks doesn’t fully understand the alien language, but she
knows it well enough to get by. This realization emerges
most evidently when Banks enters the alien ship and, floating
alongside Costello, converses with it in their picture-language.
She asks where Abbott is, and it responds — as presented
in subtitling — that Abbott 'is death process.'
'Death process' — dying — is not idiomatic English, and what
we see, written for us, is not a perfect translation but a
rendering of Banks’s understanding. This, it seems to me, is a
crucial moment marking the hard limit of a human mind,
working within the confines of human language to understand
an ultimately intractable xenolinguistic system."
For what may seem like an intractable xenolinguistic system to
those whose experience of mathematics is limited to portrayals
by Hollywood, see the previous post —
The above four-element sets of black subsquares of a 4×4 square array
are 15 of the 60 Göpel tetrads , and 20 of the 80 Rosenhain tetrads , defined
by R. W. H. T. Hudson in his 1905 classic Kummer's Quartic Surface .
Hudson did not view these 35 tetrads as planes through the origin in a finite
affine 4-space (or, equivalently, as lines in the corresponding finite projective
3-space).
In order to view them in this way, one can view the tetrads as derived,
via the 15 two-element subsets of a six-element set, from the 16 elements
of the binary Galois affine space pictured above at top left.
This space is formed by taking symmetric-difference (Galois binary)
sums of the 15 two-element subsets, and identifying any resulting four-
element (or, summing three disjoint two-element subsets, six-element)
subsets with their complements. This process was described in my note
"The 2-subsets of a 6-set are the points of a PG(3,2)" of May 26, 1986.
The above illustration, though neatly drawn, appeared under the
cloak of anonymity. No source was given for the illustrated group actions.
Possibly they stem from my Log24 posts or notes such as the Jan. 4, 2012, note on quaternion actions at finitegeometry.org/sc (hence ultimately
from my note “GL(2,3) actions on a cube” of April 5, 1985).
"We have now reached
a point where we see
not the art but the space first….
An image comes to mind
of a white, ideal space
that, more than any single picture,
may be the archetypal image
of 20th-century art."
Recent posts now tagged Crimson Abyss suggest
the above logo be viewed in light of a certain page 29 —
"… as if into a crimson abyss …." —
Update of 9 PM ET March 29, 2017:
Prospero's Children was first published by HarperCollins,
London, in 1999. A statement by the publisher provides
an instance of the famous "much-needed gap." —
"This is English fantasy at its finest. Prospero’s Children
steps into the gap that exists between The Lion, the Witch
and the Wardrobe and Clive Barker’s Weaveworld , and
is destined to become a modern classic."
In that post, the designer quotes the Wilhelm/Baynes I Ching to explain
his choice of Hexagram 63, Water Over Fire, as a personal icon —
"When water in a kettle hangs over fire, the two elements
stand in relation and thus generate energy (cf. the
production of steam). But the resulting tension demands
caution. If the water boils over, the fire is extinguished
and its energy is lost. If the heat is too great, the water
evaporates into the air. These elements here brought in
to relation and thus generating energy are by nature
hostile to each other. Only the most extreme caution
can prevent damage."
"We tell ourselves stories in order to live." — Joan Didion
The New York Times Magazine online today —
"As a former believer and now a nonbeliever, Carrère,
seeking answers, sets out, in The Kingdom , to tell
the story of the storytellers. He is trying to understand
what it takes to be able to tell a story, any story.
And what he finds, once again, is that you have to find
your role in it."
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