non-quotingly meaning-makers


tracing imagination into Kant

tracing imagination into Peirce

tracing imagination 

onto rice paper 

from 

brush

to 

pen

from beneath

par la force 

de la nature

to

in the [its]

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face [value]

BANG!

eons ago:

de-

-on-

-to-

-li-

-zed

.

        —animasuri’21 

        a-muse-d by Dr. Walter Sepp Aigner

The Surreal Sage

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If only Words were an Act, then this would be a Story


“Actions speak louder than words, or theories,” he wrote. 

“delightful,” I replied, “…yes let’s reinforce that myth a bit longer:” 

“Let us theorize that if one were to clarify ‘action’, as being transparently louder, than ‘words’, via a written sentence, would 

seem beautifully muddling and poetically paradoxical,” I verbosed. 

“Let us continue to hypothesize that this would especially be the case for an even quieter comment to a particular text. The latter perhaps silencing written dissent by its act of verbal dismissal. Yes, I know, I am now doing it here as well,” I verbalized, not seeming able to silence myself in wisdom. 

“Could it ever be that labeling a word, as a less loud act, is as not-mentioning the tapping acts of it being written, as part of a rustling rhetoric, a noisy narration, or as a building block of a pounding public relation?” I insecured words away from loud certainties and fixed one-liners. 

“Could such less noisy word conjure up an analogy to being as the fuel and fume in the roaring physicality of engines: one intertwined with the other, in the act of social, market, policy, cultural, and techno propulsions.” 

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I continued: “is nothing only theoretically silent?” 

I confined the silence: “if a tree, in a forest or not, were *not* to fall, would it be less noisy then if it *were* to fall, …and if its two act-scenarios were to occur when there were no human to observe, would either of them be more or less loud?” 

“I do offer thanks to the one-liner, for triggering the sounding act of laughter, and the less noisy act of this written reply to its words of weighing acts as louder than the act of words,” I wrote, while continuing to slide my thumbs over a smooth, silent yet harshly bright screen. 

And so I thought: “…perhaps these more quiet words then lead one to an act of quiet reading, merely soundless glancing, muted rolling one’s eyes, or not… perhaps of hushingly ignoring. These silenced words could lead one to a loud act of stumping feet moving on.” 

“Yes,” I imagined in reply, “perhaps this might lead to a loud act of clicking a like or another emoji-expressed impulse, a Spartan act of stealthy strategy and booming war, or many another act with higher or lower probability of rational soundness”

“Be well, sir,” with which I closed my play of words

“your actions speak loudly,” he replied.

Labor Education (part 2)


In my research (read: slow learning) on China’s Education Reform l sense, perhaps incorrectly, that education revolves and evolves around 5 (what I poetically label as) “knowledge clouds” that are intermingling with each other, and this across all stages of formal K-16 public education:

  1. Moral Education
  2. Intellectual Education
  3. Physical Education
  4. Aesthetic Education
  5. Labor Education.

These seem to be elegantly phrased as
“ 德智体美劳 “ ( Dé zhì tǐ měi láo), where each character respectively refers to one of these 5 “clouds”.

Recently more attention seems to be suggested toward Labor Education (not to be confused with Vocational Education).

Although parents have, understandably, been putting a heavier priority on the intellectual cloud (and clout) toward increasing their child’s potential to more outstandingly pass the extremely tough National University Entrance Examination (i.e. Intellectual Education), value is, in general, felt toward Labor Literacy (劳动素; láodòng sùyǎng). The latter seems to imply a number of attributes, such as:

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• 劳动观念 (láodòng guānniàn) Labor Concept
• 劳动能力 (láodòng nénglì) Labor Capacity
• 劳动习惯 (láodòng xíguàn) Labor Habit
• 品质劳动 (pǐnzhí láodòng) Quality Labor
• 劳动意识 (láodòng yìshí) Labor Awareness
• 劳动精神 (láodòng jīngshén) Labor Spirit
• 劳动实践 (láodòng shíjiàn) Labor Practice

Hopefully being forgiven my frivolous comparisons: while Labor Education seems to be established as an important part of the socialist education system with Chinese Characteristics, perhaps, for the reader here, it can be slightly compared to some degree, with one or other of the following concepts:

• social applicability and valued craftship (i.e. as in “quality that comes from creating with passion, care, and attention to detail”),
• artistry,
• duty-of-care,
• work as one of the sets of one’s ethic and aesthetic in life,
• positive and mindful ritual with social benefit,
• love toward the fruits of labor,
• the act of making or doing as a service to the other in their communal or basic human relational setting (e.g. at home doing chores),
• flow
• and to some readers it might perhaps be mappable and understandable as somewhat as those mindsets and activities that oppose “idle hands” and their (religious or mythologically-believed) consequences.

I Think of You as Human


Isn’t that indeed the debate we could be having; to identify those traits that make you human.

Then, if we were having the debate, would we be continuing a bit further with our sharing of thought, perhaps into a what-if scenario of the (un)likelihood of ever coming to a monolithic consensus (which I secretly hope we do not ever entirely get to)?

Would we then dare & wonder about what a next action would be toward those “certifiable” as having (more) human traits (then others)? Does this start to ring as history, folding back onto our present future conditional:

Would it be as the linearity of IQ or Mensa tests, a lean Blackbelt certification, or as a certificate of a tertiary education?

Would it be as if being an academic or professional field labeled with a positive bias compared to those fields or professions labeled by some through a lesser lens?

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Would it perhaps be implemented as glass ceilings or would it be “cleverly”, systematically embedded as multiple “minutia” of regulatory classification, frivolously sprinkled with sweetness of segregation?

Would it be conceivable that such consensus would result in the stitching of geometric shapes onto our more or less human suits? Would it be imaginable to be applied as a Spartan society & their pragmatic ravines?

Would we escalate & medicalize, wall-off, criminalize?

Would we then dehumanize.

—-animasuri’21

I Designed a Button


I designed a button
it changes all names
on the social platform
to Bruce, Bruce ‘n’ Bruce

I designed a button
It allows animals
their own taxonomic choice
screw cat I’m dog now, I’m dog, I’m dog

I designed a button
it flattens Earth
it bowling-balls Sun
into Earth’s orbit, undoing mass

I designed a button
it smartens intelligence
into the irrationality
it denies vehemently

I designed a button
it turns servers
Into atmospheric toasters,
puts a fork in them; they’re done

I designed a button
it slurps hyperlinks
into nodes of
Mana, Tricksters ‘n’ dreamtalk

I designed a button
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and cynical trolls
into righteous saints in the machine

I designed a button
it allows to measure serendipity
it got legal personhood ‘n’ got sued
for shameless appropriation

I designed a button
it rewrites, subversively, full sentences
that sound memēmacally louder
without representation nor CrispR

I designed a button
it undoes itself
it unravels the technoweave
it straitens the cables

I designed a button
it creates Ubuntu-circletime for all;
warping bitterness
into kindness, until unpressed by one

now, here’s a button:
it leaves
y’all
emperors;
now, parade!

—-animasuri’21

[any reference to an actual button by Mr. Sunstein, Einstein or Zweisteine is accidental and fictional and shall not hold up in court]

Reality, Experiences, Behaviors, Stories


Many of us get confused when not committed to 1 reality? Rather: many of us get confused when not committed to a handpicking (by those who came before us; that is, for a large section of us, and by the constraints or conditions of one’s contexts) of one construct in the multitude of constructs within reality; or do we?

These constructs are our #stories; from reliable, to less reliable, to unreliable ones: each equally and feverishly defended by its followers (that’s you and I); each struggling for territorial relevance, almost-agnostically camped against the engagements of other followers of the other story (that too is you and I).

All these stories are creating infinite doxastic worlds (I hereby do not equate ‘world’ with ‘Earth’ nor ‘planet’). Are these real virtualities yet to be transcoded into nascent hyperworlds; into (not entirely, and perhaps increasingly less) segregated virtual realities ? Let this be a next story to explore while the virtuality of one’s stories could, to some, bring to question the validity of one’s experiences within judging one’s behavioral #act with and within the real.

What of us, segregating one construct from the other? Perhaps this is a mechanism of mental #compartmentalization. At least it is a story thereof, since the brain’s “parts” themselves might not be disconnected from their interconnected plastic and physical self.

The narrative process might be allowing the constructs — the stories— to coexist in segregated mixed degrees of harmony and dissonance; an interconnected compilation.

If however, we firstly equate an experience, within this compilation —with one of these constructs; a story— and then, secondly, we equate that same one story with our perceived version of reality (perceived individually, in seeming intertwining with the collectively perceived) ; thirdly the perceived reality as the entirety of reality, then: the story is reality; however non-sustainable it may be: it is not heralded as such.

Should one want to change this equating mental process? If so, then how? If it were desirable for this to be changed then how to change something a majority does not seem to recognize as existent, let alone perceived as needed for change?


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attached: “on the beaten path; off the rails” . photo-edited digital photo . —animasuri’21