In zwei neuen Berichten fordert das Shift-Projekt dazu auf, bei der Einführung des 6G-Netzes den Energieverbrauch zu berücksichtigen und sich - anders als bei 5G - am Prinzip der Datensparsamkeit zu orientieren.

https://www.liberation.fr/economie/economie-numerique/avenement-de-la-6g-il-faut-eviter-de-faire-les-memes-erreurs-quavec-la-5g-estime-le-shift-project-20240328_ELBNLNOR4ZAIVJRDQ4OCWAI4NE/

https://en.wikipedia.org/wiki/Georges-Louis_Leclerc,_Comte_de_Buffon

Influenced Jean-Baptiste Lamarck and Georges Cuvier

In Frankreich beginnt in dieser Woche eine öffentliche Debatte um ein großes lithium-bergbauprojekt im zentralmassiv. Der umfassende Artikel beleuchtet eine Vielzahl von Aspekten des lithium-Abbaus und der zunehmenden Opposition dagegen, die eng mit dem Kampf gegen die individuelle motorisierte Mobilität verbunden ist. https://www.liberation.fr/environnement/climat/course-au-lithium-made-in-france-une-opportunite-a-saisir-ou-un-mirage-ecologique-20240310_FQOVXTBNKJC5NJ7EZI2UQKOAIY/in

quoted section from:<br /> [au moyen âge, on lit généralement en pronançant avec les lèvres, au moins à voix basse, par conséquent en entendant les phrases que les yeux voient.] Jean Leclercq, Initiation aux auteurs monastiques du Moyen Âge, 2nd edn (Paris: Cerf, 1963), p. 72.

What connection, if any, is there to the muscle memory of movement while speaking/reading along with sound/hearing to remembering what we read? Is there research on this? Implications for orality and memory?

Jean-Baptiste Fressoz stellt in seinem neuesten Buch die These auf, dass neue Energien alte nie ersetzen, sondern nur den Energieverbrauch weiter steigern. Diese These wird hier kritisiert und damit auch die Behauptung, eine Reduktion der Emission werde nur durch Verzicht bzw einsparen von Energien möglich sein. Die Argumente sind allerdings sehr allgemein.

https://www.liberation.fr/idees-et-debats/tribunes/avec-lessor-des-renouvelables-la-transition-energetique-est-deja-en-action-20240115_UMKYQFWHJFDPHIDFCI6X5MNPQE/

Der größte Teil der Daten, die Meteorologie und Klimaforschung verwenden, stammt heute von Satelliten. In dem informativen Überblicksartikel der Libération dazu wird Christoph Cassou zitiert, der in Bezug auf die Entstehung des Sturms Ciaran davon spricht, dass hier ein Schmetterlingsflügel auf der einen Seite des Globus eine Katastrophe auf der anderen ausgelöst habe. https://www.liberation.fr/environnement/climat/comment-les-satellites-sont-devenus-les-vigies-du-rechauffement-20231224_B6MCU4USN5ADPMWZ5NLELPNXWQ/

This spot in the second edition of SQ (1958) is one of the few from which Levi actually removed words appearing in the 1947 edition (see Editions). He removed ‘Sua madre è finita a Birkenau’, a sentence implying that Jean’s mother did not survive her deportation. In fact, she did survive.

JD

https://www.liberation.fr/environnement/climat/jean-jouzel-la-decision-finale-de-la-cop28-est-une-sorte-dauberge-espagnole-20231213_6QFZNBVGHFD5RDFPQ7YXSY7TXY/

https://en.wikipedia.org/wiki/Henri-Jean_Martin

Henri-Jean Martin (16 January 1924 – 13 January 2007)

Febvre, Lucien, and Henri-Jean Martin. The Coming of the Book: The Impact of Printing 1450-1800. Edited by Geoffrey Nowell-Smith and David Wootton. Translated by David Gerard. 1st ed. Foundations of History Library. 1958. Reprint, London: N.L.B., 1976.

• for Jean-Antoine Letronne, myth - flat earth, book - The Cosographical opinions of the Church Fathers

• for: Jean-Antoine Letronne, Petrarch, myth - flat earth, myth - dark ages

• historical myth - flat earth

• historical myth - dark ages
  • During the French Revolution, the French historian and geographer Jean-Antoine Letronne promoted the myth that the people of the middle ages believed in a flat earth.
  • He was influenced by the Italian Petrarch who promulgated the myth of the dark (in contrast to the light) ages

The broad idea of "reading readiness" stemmed from Jean Piaget's work, much of which was debunked by Peter Bryant during the 1970s. Yet we're still apparently discussing it and attempting to figure out how to do all this better: https://www.nytimes.com/2022/05/22/us/reading-teaching-curriculum-phonics.html

They didn't tackle the lowest level very thoroughly, but I was a bit surprised that with their discussion of speed reading they didn't give at least a passing mention to phonics which had a big rise in the 1960s before declining in the 70s and 80s only to see another big uptick in the 90s.

• for: epoche - Jean Paul Satre, epoche, question, question - epoche - symbolosphere, Jean-Paul Satre - Nausea
• paraphrase
  • Jean-Paul Satre
    • The Transcendence of the Ego
    • Nausea (book)
  • both the subject and object are cocreated and emerge simultaneously
• definition start
  • Bitbol calls this "symmetrical effort"
• definition end
  • it takes symmetrical effort to
    • extract invariance from experience (objectification and object permanence)
    • stabilize an experiencing pole (construction of self)
  • when some event causes
• example: epoche
  • reading a book on history
  • you suddenly realize there is no past, no medieval events, just black marks on paper (or on a screen)
• question
  • Is realizing the epoche the same as realizing the symbolosphere?

I'm Vorfeld des UN Climate Ambition Summit am Mittwoch nahmen zwischen 50.000 und 75.000 Menschen (nach Angaben der Organisierenden) in New York am "March to end fossil fuels" teil. Damit war er die größte Klimakundgebung in den USA seit dem Beginn der Pandemie. Alexandria Ocasio-Cortez forderte in einer Rede das Ende aller fossilen Projekte in den USA und eine demokratische Emergie-Wirtschaft. https://www.theguardian.com/environment/2023/sep/17/march-to-end-fossil-fuels-new-york-city

Der Chef des europäischen Wetterdienstes Copernicus, Jean-Noël Thépaut, bestätigt, dass es sich bei den derzeitigen Hitzewellen um außerordentliche Phänomene handelt. Dabei verstärken sich Effekte der globalen Erhitzung wechselseitig. Noch nicht verstanden, aber besorgniserregend seien die Erhitzung des Nordatlantik und die Abnahme des antarktischen Meereises. In den vergangenen Jahren hat vermutlich das La Niña-Phänomen das Ausmaß der globalen Erhitzung verdeckt. https://www.liberation.fr/environnement/climat/en-europe-le-puissant-dome-de-chaleur-va-durer-au-moins-jusquau-26-juillet-20230720_GRZXH5FIQ5EYLBZ4CB7U2L2VUY/

Die dritte nationale Biddiversitätsstrategie Frankreichs wird von NGOs als Signal der Hoffnung bewertet. Verbesserungen auf der Governance-Ebene und geplanten Schritten wie der Reduktion der Pestizide und der Lichverschmutzung um 50% stehen viele Unklarheiten, etwa über für die Biodiversität schädliche Subventionen, gegenüber. https://www.liberation.fr/environnement/biodiversite/nature-un-plan-de-protection-presque-prometteur-20230720_OOMXT5W4AVCKLIO2SLXBDQUSRI/

Kriterien französischer NGOs zur Bewertung der Biodiversitätsstrategie: https://www.lpo.fr/qui-sommes-nous/toutes-nos-actualites/articles/actus-2023/le-crash-test-de-la-strategie-nationale-biodiversite

Die Oberfläche des Nordatlantik ist 23,9°, die der Weltmeere insgesamt 20,9° warm. Diese Temperaturrekorde übertreffen auch die bisherigen wissenschaftlichen Prognosen deutlich. Sie werden dramatische Folgen für die Biodiversität, Extremwetter-Ereignisse und das Abschmelzen des Meereises haben. Ausführlicher Bericht der Libération zur Erwärmung der Ozeane und zu marinen Hitzewellen. https://www.liberation.fr/environnement/climat/pendant-que-locean-se-consume-20230623_M2PIQOI535BPRCGPITA6THMD44/

Folgen der Hitzewellen für die marinen Ökosysteme im Mittelmeerresearcher: Jean-Pierre Gattuso

Die Temperaturen des Atlantik zwischen Island und Afrika liegen im Augenblick bis zu 5 Grad über dem Normalwert. Eine marine Hitzewelle dieses Ausmaßes wurde in dieser Region noch nie beobachtet. Sie wird gravierende Konsequenzen für die Biodiversität haben. Eine vergleichbare Hitzewelle im Mittelmeer führte 2022 zu einem Massensterben bei ca 50 Tier und Pflanzenarten in den oberen 50 Metern des Meeres.

https://www.liberation.fr/environnement/climat/vagues-de-chaleur-dans-locean-pourquoi-parle-t-on-de-canicule-marine-20230622_SF42MLHQGZECZEVI2LADP5QB5A/vari

The character of Pikolo is introduced by listing his roles as part of the workforce and hierarchy in the camp.

EB

'Jean' is Jean Samuel, a young Frenchman from Alsace, who survived the camps and the Death Marches and was in contact with Levi after the war. In his 1976 Appendix to SQ, Levi relates:

‘È vivo, e sta bene, Jean, il “Pikolo” del canto di Ulisse: la sua famiglia era stata distrutta, ma si è sposato dopo il ritorno, ed ora ha due figli, e conduce una vita molto tranquilla come farmacista in una cittadina della provincia francese. Ci incontriamo talvolta in Italia, dove viene per le vacanze; altre volte sono andato io a trovarlo. Stranamente, ha dimenticato molto del suo anno di Monowitz: in lui prevalgono i ricordi atroci del viaggio di evacuazione, nel corso del quale ha visto morire di estenuazione tutti i suoi amici (fra questi era Alberto)’ (OC I, 294).

As noted here, Jean later wrote his own memoir, Il m’appelait Pikolo.

Levi would return to Jean and to this chapter, ‘Il canto di Ulisse’, re-reading and commenting on it, in his 1986 book I sommersi e i salvati, in the chapter ‘L'intellettuale ad Auschwitz’:

‘Rileggo dopo quarant’anni in Se questo è un uomo il capitolo Il canto di Ulisse: è uno dei pochi episodi la cui autenticità ho potuto verificare (è un’operazione rassicurante: a distanza di tempo, come ho detto nel primo capitolo, della propria memoria si può dubitare)’ (OC II, 1234).

RG

With the chapter ‘I sommersi e i salvati’, Levi introduces the theme of Prominenz into his reconstruction of life in the Lager. From here on, Levi highlights the web of political relations structuring the concentration camp, wherein power circulates despite and as a function of the persecutors’ will to domination (Forti 2014). A web of relations following the gregarious dynamics of the human--animal as ‘social animal’ (see the conviction ‘every stranger is an enemy’ in the Preface) tends to establish hierarchical forms of cohabitation.

However, Levi also inspects such a ‘hierarchy of Prominenz’ from an ethical perspective: the ‘saved’ enter the circuit of Prominenz by assuming a certain ethical posture, that is, by calibrating their privilege either with solidarity towards their fellow inmates (such as Alberto or Lorenzo) or with a will to power and prestige that becomes blind towards his fellows’ oppression (such as Alfred L, Elias, Alex or Frenkel).

Pikolo is no exception: like any other human figure of salvation in SQ, he is initially presented to readers for his ethical value. The first part of ‘Il canto di Ulisse’ describes Pikolo’s story of salvation: he obtained his privilege shrewdly as he understood the voids of power that could be filled with his collaboration. However, he does not use his privilege to increase the oppression of those located in the lower ranks, such as Levi, but works instead to share the advantages his higher position affords him. It is not by chance that Pikolo’s decision to ask Levi to help him to carry out a convenient job that day also, and unconsciously, creates the condition for one of the most intense and memorable dialogues of our literary tradition. If Dante’s verses could resound in Auschwitz and, with them, a moment of hope and mental wellbeing (‘it is doing me good’), it is because of a simple and small act of solidarity that we can never take for granted wherever privilege rules.

SG

In this same paragraph, the ‘Pikolo’ is said to be a ‘fattorino-scritturale, addetto alla pulizia della baracca, alle consegne degli attrezzi, alla lavatura delle gamelle, alla contabilità delle ore di lavoro del Kommando’, and three paragraphs later Levi adds that ‘la carica di Pikolo costituisce un gradino già assai elevato nella gerarchia delle Prominenze’.

Whereas the other titles mentioned in this chapter - Vorarbeiter; Kapo - identify recognised positions within the hierarchy of the Lager, Pikolo, according to the testimony of Jean Samuel, was the invention of Primo Levi: ‘Pikolo was not a camp job. The term was coined for me by Primo Levi. I was the only Pikolo. Of course, all the Kapos had helpers, often very young people, sometimes as young as twelve, who served as their assistants, doing everything they asked, including prostitution. The Kapos’ lovers, their sexual victims, were called “Pipel”. I escaped all that’ (Samuel, Dreyfus 2015, 37; my translation).

Jean’s testimony also raises questions about the spelling of this term. In a letter he sent to Levi on 13 March 1946, Jean signed his name with his title and identification number from Auschwitz, ‘Picolo ex 176.397’, amending the spelling to ‘Piccolo’ in subsequent correspondence (Franceschini 2017, 268). Moreover, Levi replied to Jean’s letter with a note dated 24 May 1946, attached to which was an early draft of ‘Il canto di Ulisse’, which differs in some ways from what would become the published version, including identifying Levi’s conversation partner as ‘Jean detto Piccolo', a spelling that corresponds to that adopted in the draft of the chapter that Levi sent to Anna Foa on 14 February 1946 (269). Beginning with the first edition of SQ, however, the spelling of Jean’s title was changed to ‘Pikolo’. Fabrizio Franceschini argues that Levi adopted this term, with its new spelling, from its common usage in northern Italian (and possibly also in Vienna in German usage) to refer to shop boys and other minor functionaries (272-79).

CLL

In his Il m’appelait Pikolo, published 20 years after Levi’s death, Samuel’s recollection of his encounter and conversation with Levi differs conspicuously. Samuel reports, for instance, how he saw the sea for the first time only after the war. Samuel’s book also features correspondence between the two fellow inmates in which they hint at their different memories.

FB

As noted earlier, Jean Samuel’s memories of this episode are described in Il m’appelait Pikolo, pp. 39-40. Consider, for example, this sentence: ‘Encore maintenant je m’interroge sur ce mystère de la mémoire: nous avons eu tous deux le sentiment d’une rencontre cruciale, inoubliable, mais elle ne se fondait pas sur les mêmes gestes, les mêmes paroles, les mêmes sensations’ (Samuel, Dreyfus 2007, 40).

MJ

In Il m’appelait Pikolo, Jean Samuel and Jean-Marc Dreyfus write: ‘Pikolo […] Primo Levi m’a donné ce nom, mon nouveau nom’; ‘[l]e terme de Pikolo ne fait pas partie du vocabulaire ordinaire du camp; c’est une invention de Primo Levi’ (Samuel, Dreyfus 2007, 15, 16) (see also here). Recent research, though (Franceschini 2022) has qualified this claim, pointing to a possible earlier origin.

Tellingly, Samuel’s book was published on the twentieth anniversary of Primo Levi’s death.

MJ

Jean Samuel, the actual person behind the character Jean, il Pikolo, in SQ, survived the camp and would write his own memoir – but only after Levi’s death. The book, written with Jean-Marc Dreyfus, is entitled Il m’appelait Pikolo (2007).

FB

Für die beunruhigende Temperatursteigerung im Nordatlantik gibt es noch keine zufriedenstellende Erklärung. Sie kann u.a. mit dem Rückgang von Aerosolen und Veränderungen der Zirkulation zu tun haben. Es ist möglich, dass auch sie ein Effekt der globalen Erhitzung ist, die bereits zu Rekordtemperaturen der Ozeane geführt hat. Ebenfalls beunruhigend und unverstanden ist das Schmelzen des antarktischen Meereises, das mit anderen Anomalien in Verbindung stehen könnte.

https://www.liberation.fr/environnement/climat/le-rechauffement-de-locean-atlantique-est-inedit-20230615_VL4R3QGTDZDA7FRR7ZG4NYJ27I/

With the chapter ‘I sommersi e i salvati’, Levi introduces the theme of Prominenz into his reconstruction of life in the Lager. From here on, Levi highlights the web of political relations structuring the concentration camp, wherein power circulates despite and as a function of the persecutors’ will to domination (Forti 2014). A web of relations following the gregarious dynamics of the human--animal as ‘social animal’ (see the conviction ‘every stranger is an enemy’ in the Preface) tends to establish hierarchical forms of cohabitation.

However, Levi also inspects such a ‘hierarchy of Prominenz’ from an ethical perspective: the ‘saved’ enter the circuit of Prominenz by assuming a certain ethical posture, that is, by calibrating their privilege either with solidarity towards their fellow inmates (such as Alberto or Lorenzo) or with a will to power and prestige that becomes blind towards his fellows’ oppression (such as Alfred L, Elias, Alex or Frenkel).

Pikolo is no exception: like any other human figure of salvation in SQ, he is initially presented to readers for his ethical value. The first part of ‘Il canto di Ulisse’ describes Pikolo’s story of salvation: he obtained his privilege shrewdly as he understood the voids of power that could be filled with his collaboration. However, he does not use his privilege to increase the oppression of those located in the lower ranks, such as Levi, but works instead to share the advantages his higher position affords him. It is not by chance that Pikolo’s decision to ask Levi to help him to carry out a convenient job that day also, and unconsciously, creates the condition for one of the most intense and memorable dialogues of our literary tradition. If Dante’s verses could resound in Auschwitz and, with them, a moment of hope and mental wellbeing (‘it is doing me good’), it is because of a simple and small act of solidarity that we can never take for granted wherever privilege rules.

SG

With the chapter ‘I sommersi e i salvati’, Levi introduces the theme of Prominenz into his reconstruction of life in the Lager. From here on, Levi highlights the web of political relations structuring the concentration camp, wherein power circulates despite and as a function of the persecutors’ will to domination (Forti 2014). A web of relations following the gregarious dynamics of the human--animal as ‘social animal’ (see the conviction ‘every stranger is an enemy’ in the Preface) tends to establish hierarchical forms of cohabitation.

However, Levi also inspects such a ‘hierarchy of Prominenz’ from an ethical perspective: the ‘saved’ enter the circuit of Prominenz by assuming a certain ethical posture, that is, by calibrating their privilege either with solidarity towards their fellow inmates (such as Alberto or Lorenzo) or with a will to power and prestige that becomes blind towards his fellows’ oppression (such as Alfred L, Elias, Alex or Frenkel).

Pikolo is no exception: like any other human figure of salvation in SQ, he is initially presented to readers for his ethical value. The first part of ‘Il canto di Ulisse’ describes Pikolo’s story of salvation: he obtained his privilege shrewdly as he understood the voids of power that could be filled with his collaboration. However, he does not use his privilege to increase the oppression of those located in the lower ranks, such as Levi, but works instead to share the advantages his higher position affords him. It is not by chance that Pikolo’s decision to ask Levi to help him to carry out a convenient job that day also, and unconsciously, creates the condition for one of the most intense and memorable dialogues of our literary tradition. If Dante’s verses could resound in Auschwitz and, with them, a moment of hope and mental wellbeing (‘it is doing me good’), it is because of a simple and small act of solidarity that we can never take for granted wherever privilege rules.

SG

In Il m’appelait Pikolo, Jean Samuel and Jean-Marc Dreyfus write: ‘Pikolo […] Primo Levi m’a donné ce nom, mon nouveau nom’; ‘[l]e terme de Pikolo ne fait pas partie du vocabulaire ordinaire du camp; c’est une invention de Primo Levi’ (Samuel, Dreyfus 2007, 15, 16). (Although recent research by Franceschini 2022 has qualified this claim, pointing to a possible earlier origin.) Tellingly, Samuel’s book was published on the twentieth anniversary of Primo Levi’s death.

MJ

In Il m’appelait Pikolo, Jean Samuel and Jean-Marc Dreyfus write: ‘Pikolo […] Primo Levi m’a donné ce nom, mon nouveau nom’; ‘[l]e terme de Pikolo ne fait pas partie du vocabulaire ordinaire du camp; c’est une invention de Primo Levi’ (Samuel, Dreyfus 2007, 15, 16). (Recent research, though, by Franceschini 2022 has qualified this claim, pointing to a possible earlier origin.) Tellingly, Samuel’s book was published on the twentieth anniversary of Primo Levi’s death.

MJ

In this same paragraph, the ‘Pikolo’ is said to be a ‘fattorino-scritturale, addetto alla pulizia della baracca, alle consegne degli attrezzi, alla lavatura delle gamelle, alla contabilità delle ore di lavoro del Kommando’, and three paragraphs later Levi adds that ‘la carica di Pikolo costituisce un gradino già assai elevato nella gerarchia delle Prominenze’.

Whereas the other titles mentioned in this chapter - Vorarbeiter; Kapo - identify recognised positions within the hierarchy of the Lager, Pikolo, according to the testimony of Jean Samuel, was the invention of Primo Levi: ‘Pikolo was not a camp job. The term was coined for me by Primo Levi. I was the only Pikolo. Of course, all the Kapos had helpers, often very young people, sometimes as young as twelve, who served as their assistants, doing everything they asked, including prostitution. The Kapos’ lovers, their sexual victims, were called “Pipel”. I escaped all that’ (Samuel, Dreyfus 2015, 37; my translation).

Jean’s testimony also raises questions about the spelling of this term. In a letter he sent to Levi on 13 March 1946, Jean signed his name with his title and identification number from Auschwitz, ‘Picolo ex 176.397’, amending the spelling to ‘Piccolo’ in subsequent correspondence (Franceschini 2017, 268). Moreover, Levi replied to Jean’s letter with a note dated 24 May 1946, attached to which was an early draft of ‘Il canto di Ulisse’, which differs in some ways from what would become the published version, including identifying Levi’s conversation partner as ‘Jean detto Piccolo', a spelling that corresponds to that adopted in the draft of the chapter that Levi sent to Anna Foa on 14 February 1946 (269). Beginning with the first edition of SQ, however, the spelling of Jean’s title was changed to ‘Pikolo’. Fabrizio Franceschini argues that Levi adopted this term, with its new spelling, from its common usage in northern Italian (and possibly also in Vienna in German usage) to refer to shop boys and other minor functionaries (272-79).

CLL

In this same paragraph, the ‘Pikolo’ is said to be a ‘fattorino-scritturale, addetto alla pulizia della baracca, alle consegne degli attrezzi, alla lavatura delle gamelle, alla contabilità delle ore di lavoro del Kommando’, and three paragraphs later Levi adds that ‘la carica di Pikolo costituisce un gradino già assai elevato nella gerarchia delle Prominenze’.

Whereas the other titles mentioned in this chapter - Vorarbeiter; Kapo - identify recognised positions within the hierarchy of the Lager, Pikolo, according to the testimony of Jean Samuel, was the invention of Primo Levi: ‘Pikolo was not a camp job. The term was coined for me by Primo Levi. I was the only Pikolo. Of course, all the Kapos had helpers, often very young people, sometimes as young as twelve, who served as their assistants, doing everything they asked, including prostitution. The Kapos’ lovers, their sexual victims, were called “Pipel”. I escaped all that’ (Samuel, Dreyfus 2015, 37; my translation).

Jean’s testimony also raises questions about the spelling of this term. In a letter he sent to Levi on 13 March 1946, Jean signed his name with his title and identification number from Auschwitz, ‘Picolo ex 176.397’, amending the spelling to ‘Piccolo’ in subsequent correspondence (Franceschini 2017, 268). Moreover, Levi replied to Jean’s letter with a note dated 24 May 1946, attached to which was an early draft of ‘Il canto di Ulisse’, which differs in some ways from what would become the published version, including identifying Levi’s conversation partner as ‘Jean detto Piccolo', a spelling that corresponds to that adopted in the draft of the chapter that Levi sent to Anna Foa on 14 February 1946 (269). Beginning with the first edition of SQ, however, the spelling of Jean’s title was changed to ‘Pikolo’. Fabrizio Franceschini argues that Levi adopted this term, with its new spelling, from its common usage in northern Italian (and possibly also in Vienna in German usage) to refer to shop boys and other minor functionaries (272-79).

CLL

Jean Samuel, the actual person behind the character Jean, il Pikolo, in SQ, survived the camp and would write his own memoir – but only after Levi’s death. The book, written with Jean-Marc Dreyfus, is entitled Il m’appelait Pikolo (2007).

FB

Jean Samuel, the actual person behind the character Jean, il Pikolo, in SQ, survived the camp and would write his own memoir – but only after Levi’s death. The book, written with Jean-Marc Dreyfus, is entitled Il m’appelait Pikolo (2007).

FB

Jean is Jean Samuel, a young Frenchman from Alsace, who survived the camps and the Death Marches and was in contact with Levi after the war. In his 1976 Appendix to SQ, Levi relates:

‘È vivo, e sta bene, Jean, il “Pikolo” del canto di Ulisse: la sua famiglia era stata distrutta, ma si è sposato dopo il ritorno, ed ora ha due figli, e conduce una vita molto tranquilla come farmacista in una cittadina della provincia francese. Ci incontriamo talvolta in Italia, dove viene per le vacanze; altre volte sono andato io a trovarlo. Stranamente, ha dimenticato molto del suo anno di Monowitz: in lui prevalgono i ricordi atroci del viaggio di evacuazione, nel corso del quale ha visto morire di estenuazione tutti i suoi amici (fra questi era Alberto)’ (OC I, 294).

As other annotations note, Jean later wrote his own memoir, Il m’appelait Pikolo.

Levi would return to Jean and to this chapter, ‘Il canto di Ulisse’, re-reading and commenting on it, in his 1986 book I sommersi e i salvati, in the chapter ‘L'intellettuale ad Auschwitz’:

‘Rileggo dopo quarant’anni in Se questo è un uomo il capitolo Il canto di Ulisse: è uno dei pochi episodi la cui autenticità ho potuto verificare (è un’operazione rassicurante: a distanza di tempo, come ho detto nel primo capitolo, della propria memoria si può dubitare)’ (OC II, 1234).

RG

Jean is Jean Samuel, a young Frenchman from Alsace, who survived the camps and the Death Marches and was in contact with Levi after the war. In his 1976 Appendix to SQ, Levi relates:

‘È vivo, e sta bene, Jean, il “Pikolo” del canto di Ulisse: la sua famiglia era stata distrutta, ma si è sposato dopo il ritorno, ed ora ha due figli, e conduce una vita molto tranquilla come farmacista in una cittadina della provincia francese. Ci incontriamo talvolta in Italia, dove viene per le vacanze; altre volte sono andato io a trovarlo. Stranamente, ha dimenticato molto del suo anno di Monowitz: in lui prevalgono i ricordi atroci del viaggio di evacuazione, nel corso del quale ha visto morire di estenuazione tutti i suoi amici (fra questi era Alberto)’ (OC I, 294).

As other annotations recall, Jean later wrote his own memoir, Il m’appelait Pikolo.

Levi would return to Jean and to this chapter, ‘Il canto di Ulisse’, re-reading and commenting on it, in his 1986 book I sommersi e i salvati, in the chapter ‘L'intellettuale ad Auschwitz’:

‘Rileggo dopo quarant’anni in Se questo è un uomo il capitolo Il canto di Ulisse: è uno dei pochi episodi la cui autenticità ho potuto verificare (è un’operazione rassicurante: a distanza di tempo, come ho detto nel primo capitolo, della propria memoria si può dubitare)’ (OC II, 1234).

RG

In his Il m’appelait Pikolo, published 20 years after Levi’s death, Samuel’s recollection of his encounter and conversation with Levi differs conspicuously. Samuel reports, for instance, how he saw the sea for the first time only after the war. Samuel’s book also features correspondence between the two fellow inmates in which they hint at their different memories.

FB

This spot in the second edition of SQ (1958) is one of the few from which Levi actually removed words appearing in the 1947 edition. He removed ‘Sua madre è finita a Birkenau’, a sentence implying that Jean’s mother did not survive her deportation. In fact, she did survive.

JD

Jean Samuel’s memories of this episode are described in Il m’appelait Pikolo, pp. 39-40. Consider, for example, this sentence: ‘Encore maintenant je m’interroge sur ce mystère de la mémoire: nous avons eu tous deux le sentiment d’une rencontre cruciale, inoubliable, mais elle ne se fondait pas sur les mêmes gestes, les mêmes paroles, les mêmes sensations’ (Samuel, Dreyfus 2007, 40).

MJ

Präsident Biden will in 5 Jahren insgesamt 500 Millionen Dollar für ein Programm zum Schutz des brasilianischen Regenwalds ausgeben. Der Plan stößt auf den Widerstand der Republikaner im Kongress, die die Finanzierung von Klimaschutz außerhalb der USA ablehnen. https://www.nytimes.com/2023/04/20/climate/biden-amazon-deforestation-climate.html

John Locke provides some intellectual foundation in his Some Thoughts Concerning Education (1693) for Rousseau's Émile (1762) progressive and empiricist perspectives of teaching and learning.

Despite Darwin being thought of as having discredited Lamarckian inheritance, there are Lamarckian passages in portions of his work.

https://www.complexityexplorer.org/courses/162-foundations-applications-of-humanities-analytics

Did Rousseau have an influence on Maria Montessori? Where was the origin of her philosophy?

Just as the ideas of liberty and freedom were gifted to us by Indigenous North Americans as is shown by Graeber and Wengrow in The Dawn of Everything, is it possible that the same sorts of ideas but within the educational sphere were being transmitted by Indigenous intellectuals to Europe in the same way? Is Rousseau's 18th century book Emile, or On Education of this sort?

What other sorts of philosophies invaded Western thought at this time?

Rousseau, Jean-Jacques. Émile, or On Education. Translated by Alan Bloom. 1762. Reprint, Basic Books, 1979. https://www.basicbooks.com/titles/jean-jacques-rousseau/emile/9780465019311/

Writer Jean Paul on the importance of his Zettelkasten.

"In the event of a fire, the black-bound excerpts are to be saved first," the poet Jean Paul instructed his wife before setting out on a journey in 1812.

link to: https://hyp.is/BLL9TvZ9EeuSIrsiWKCB9w/ryanholiday.net/the-notecard-system-the-key-for-remembering-organizing-and-using-everything-you-read/

His collection is incredibly important to him. He states this in a way that's highly reminiscent of Jean Paul.

"In the event of a fire, the black-bound excerpts are to be saved first." —instructions from Jean Paul to his wife before setting off on a trip in 1812 #

https://en.wikipedia.org/wiki/Stephanus_pagination

Stephanus pagination is a system of reference numbers used in editions of Plato based on the three volume 1578 edition of Plato's complete works published by Henricus Stephanus (Henri Estienne) and translated by Joannes Serranus (Jean de Serres).

See also: - Bekker numbering (for Aristotle) - Diels-Kranz numbering (for early pre-Socratics)

https://www.marist.edu/-/mindset-list-20-2

For the production of knowledge, the scholar only resorted to the volatile memory of the excerpt collections, the [[loci communes]] contained: the "platitudes" that we still literally call that today. Gesner called these collections "chartaceos libros", that is, index books. He invented his own method with which the individual notes could be rearranged at any time and thus rearranged in order to take account of the flood of information and to be able to constantly add new entries. "You know how easy it is to collect facts and how difficult it is to organize them," wrote the Basel scholar [[Caspar Wolf]], editor of Gesner's works.

Is this translation of platitudes correct/appropriate here? Maybe aphorisms or the Latin sententiae (written wisdom) are better?

I'd like to look more closely at his method. Was he, like Jean Paul, using slips of paper which he could move around within a particular book? Perhaps the way one might move photos around in a photo album with tape/adhesive?

https://www.preservearticles.com/business/what-is-card-indexing-and-explain-its-advantages-and-disadvantages/1740

This page seems to be broadly copied from the book Secretarial Practice and Company Law by Arun Kumar and Rachana Sharma (Atlantic Publishers & Distributors (P) Limited, 1998) # and specifically page 529.

It contains no other history or references that I can immediately see. The book seems to be written for a secretarial audience in India in the 1990's, and while interesting not otherwise pertinent to immediate to my historical questions.

https://www.preservearticles.com/business/what-is-card-indexing-and-explain-its-advantages-and-disadvantages/1740

This source is questionable in it's sourcing and seems to mix several different methods and systems, so we'll need to treat it with a massive grain of salt.

It does Mention Abb'e Jean Rozier (1734-93) as a historical figure related to propagating a system of card indexing which is a new name to me and thus worth looking into.

Is Abb'e here a title? (potentially the French translation of the English abbot which is correctly abbé, so this may have had a typo.)

The dates of life given would indicate that this is not the balloonist/scientist Jean-François Pilâtre de Rozier. See: https://en.wikipedia.org/wiki/Jean-Fran%C3%A7ois_Pil%C3%A2tre_de_Rozier

Contains significant section on SYNTOL.

Louis-Jean Calvet explains that in writing Michelet, Barthes used his notes on index cards to try out various combinations of cards to both organize them as well as "to find correspondences between them."

Nineteenth-century physician Jean-Martin Charcot, known as the father of neurology, brought patients to his lectures at Universitaire Pitié-Salpêtrière in Paris to allow students to see forms of disease first hand.

When was the medical teaching practice of "rounds" instituted?

https://twitter.com/royscholten/status/1488639250975408130

Leben des Quintus Fixlein by Jean Paul https://de.wikipedia.org/wiki/Leben_des_Quintus_Fixlein

73 Cf. Götz Müller, Jean Pauls Exzerpte (Würzburg, 1988), 321–22

I'm not quite sure I understand what the mechanism of this is specifically. Revisit it later. Sounds like it's using the set up the system not only to discover the adjacent possible but the remote improbable.

Niklas Luhmann is broadly quoting Jean Paul here. It should be noted that Jean Paul was a notable user of a note taking method very similar to that of the zettelkasten. What evidence, if any, exists for the connection between their systems. Was Jean Paul's system widely known during or after his own lifetime?

Relative political positions of Hobbes and Rousseau.

was the invention of agriculture, and the higher population levels it sustained.

Graeber and Wengrow argue that many political theorists since Rousseau attribute the end of human equality to the rise of agriculture.

Rousseau was perfectly describing the intelligence and politics of Donald J. Trump when he described creatures which are like humans, but are "rushing headlong for their own chains". Trump was able to govern, but completely lacked the ability to imagine the consequences of any of his actions.

Not sure what name Rousseau gave these creatures. Which book was this in? Discourse on the Origin and Basis of Inequality Among Men?

Graeber and Wengrow argue that Rousseau invents leftist discourse by juxtaposing the evolutionist idea of societies and the indigenous critique in Discourse on the Origin and Basis of Inequality Among Men (Discours sur l'origine et les fondements de l'inégalité parmi les hommes) in 1754.

Rousseau's work on inequality was part of a contest circa 1753, which he didn't win.

Some interesting examples here. Hadn't known about Nabokov. I knew of Schmidt, but not the title or subject of this particular book.

Just making note of the fact that Petrus Ramus was the advisor of Theodor Zwinger and apparently influcnced Jean Bodin, about whom Ann M. Blair writes about in Too Much to Know: Managing Scholarly Information Before the Modern Age.

I suspect these influences may impinge on my work on the history of memory and its downfall due to Ramism since the late 1500s and which impacts the history of information.

Examples of significant collections of notes.

I really do need to create a historical timeline for commonplace books already.

Georg Christoph Lichtenberg also did this in the late 1700's and became famous for it after his death and the publication of his Waste Books. Worth looking into who his influences may have been?

Another example of a sizeable zettelkasten prior to 1825.

En premier lieu l'auteur cite "Jamais notre mémoire ne s'est trouvée à ce point hors de nos têtes", puis plus bas, se réfère à Jean-Gabriel Ganascia "notre époque est la première à disposer de si gigantesques capacités de stockage et de traitement de données".

On a ici un Raisonnement Dialectique Neutre entre deux positions : On perd progressivement notre mémoire d'une part, et on possède des capacités technologiques croissantes mémorielles au point d'avoir des enjeux commerciaux. Ainsi on est toujours dans un débat comparatif Homme/Machine.

L'auteur citera, et donnera des arguments en faveur de trois spécialistes : Francis Eustache, Bernard Stiegler et Jean Gabriel Ganascia. Ces trois spécialistes ont publié en 2014 "Mémoire et oubli" un recueil d'essais et documents sur la mémoire.

Retributive justice holds that the correct punishment for a crime balances the wrong, and that punishing wrongdoers deters others from committing similar crimes in the future. Note, however, that Justine is wrongfully executed for the death of William. Shelley thus seems to imply that hasty prosecution, especially for the sake of revenge, might hurt the innocent, thereby creating new injustices.

At the time of its writing, there was already a concerted reformist effort to do away with the death penalty. For example, as early as 1762, Jean-Jaques Rousseau wrote in The Social Contract that "There is no man so bad that he cannot be made good for something. No man should be put to death, even as an example if he can be left to live without danger to society."

The Creature's awakening to consciousness alludes to accounts of consciousness and maturation by John Locke and Jean-Jacques Rousseau. Locke gives an account of how the mind of a child slowly learns to distinguish the various senses before it can apprehend the world in totu, in Ch. 7 of his An Essay Concerning Human Understanding. Rousseau's Emile, which Mary recorded having read in 1815, also offers an account contrasting the senses of an adult to the senses of a child.

The passage echoes Jean-Jacques Rousseau, who believed that "human society" corrupts naturally good humans. Like Rousseau's character Emile, the Creature is only slowly introduced to society, beginning good but becoming increasingly menacing.

From Wikipedia:

Jean-Michel Basquiat (French: [ʒɑ̃ miʃɛl baskija]; December 22, 1960 – August 12, 1988) was an influential American artist of Haitian and Puerto Rican descent. Basquiat first achieved fame as part of SAMO, an informal graffiti duo who wrote enigmatic epigrams in the cultural hotbed of the Lower East Side of Manhattan during the late 1970s, where hip hop, punk, and street art cultures coalesced. By the 1980s, his neo-expressionist paintings were being exhibited in galleries and museums internationally.

I wanted to use this earlier, and now feel comfortable doing so :)

Stiegler: "specifically human is immediately and irremediably linked to an absence of property [im propriété ], to a process of “supplementation,” of prosthetization or exteriorization" || Also the introduction of the task of "thinking the relation on being and time as a technological relation"

Stiegler > Rousseau: "perfectability" / originary "default" ||

Stiegler: "The prosthesis is the origin of inequality" ||

Stiegler > Rousseau: "Rousseau ... wants to show that there is no originary default" ||

Stiegler > Rousseau: to "distinguish properly [démêler] between what is original and what is artificial in the actual nature of man" ||

Stiegler: "...difficult to distinguish what is at the origin of the fall..." ||

Stiegler: "When do(es) the human / the technical begin and end?"

The significance of the "Billie Jean" when it came out was do to the fact that the song was about a person being told that they are some kids father.

Freire