for - illusion of self narrative / construction - third pillar - insight - key insight on insight! - not about CHANGING NARRATIVES - but about PENETRATING THE NARRATIVE to understand its essence - - Youtube - Tukdam talk - An Overview Of CHM’s Work On “Well-Being And Tukdam” - Prof. Richard J. Davidson

for - key insight - roots of anthropomorphism - Greek and Christian narratives - from - Emergence Magazine - interview - An Ethics of Wild Mind - David Hinton - adjacency - existential polycrisis - roots of anthropomorphism in the written language - Deep Humanity BEing journeys that explore how language constructs our reality

key insight / summary - roots of anthropomorphism - Greek and Christian narratives - The Greeks defined the soul - The Genesis story established that we were the chosen species and all others are subservient to us - From that story, domination of nature becomes the social norm, leading all the way to the existential polycrisis / metacrisis we are now facing - This underscores the critical salience of Deep Humanity to the existential polycrisis - exploring the roots of language and how it changes our perceptions of reality - showing us how we construct our narratives at the most fundamental level, then buy into them

big Jewish community is the focus of his travel, he doesnt notice other things, rest is fictious

• for: narratives - science and religion, stories - science and religion, symbolosphere, meaningverse, multi-meaningverse

• comment

  • Harari is saying that both science and the diversity of religions are both telling a story. Both are fictional in the deeper sense that they are all stories and stories are all created by humans in the symbolosphere
  • Science, or religion, cannot be found merely in the books that write about them, no matter how many libraries or harddrives of 1s and 0s they take up
  • How do we know this? Easy. If an ant or butterfly or sunflower is exposed to a physical book or pdf on on ANY scientific subject, or ANY religious topic, will it understand it? No, of course not. Only a human fully conditioned into the symbolosphere will be able to interact with that physical or informational object and get something meaningful out of it. That is because we have all learned to co-participate in a collective meaningverse.

It' is pretty good to see the mapping innovation taking several shapes, from the starting narrative to this one.

Regarding feedback from this one I would make a call out that make more visible where the data and code behind the map is hosted and how to reproduce the results.

On a more general sense, I think is important to see how the different narratives are better connected and which values they embody and make explicit. I would propose this values:

1. Utility:

   • internal: helping us to make short or long lasting peer to peer connections like the one between Copincha (Habana, Cuba) and HackBo/Grafoscopio (Bogotá, Colombia) communities resulting from DOTS 202.
   • external to showcase which innovation, people and communities are doing and how they are connected now or can be in the future.

2. Reproducibility: The data narratives should be able to be reproducible.

3. Portability: Functionality bundles, including data, code, software should be packages to they can be used in local contexts, particularly those with low/intermittent internet connectivity.

4. Recontextualization: Our data narratives should be empowering its reuse, adaptation, and extension by other communities and in other context.

5. Commons/Community oriented: licenses on data/code should be explicit to allow the previous qualities. Some times that would require a copyfarleft license that protect third parties extract value from the data narratives and its bundles against the community interest (cfg current discussion on data collection from IA projects against community of creators).

Luhmann attributes (an independent) life to his zettelkasten. It is effectuated by internal branching, opportunities for links or connections, and a register as well as lack of pre-planned comprehensive order, lack of hierarchy, and lack of linear structure.

Which of these is necessary for other types of "life"? Can any be removed? Compare with other systems.

Structures and Transformations of the Vocabulary of the Egyptian Language: Text and Knowledge Culture in Ancient Egypt. “Altägyptisches Wörterbuch: Berlin-Brandenburgische Akademie der Wissenschaften 1999,” 2007. https://web.archive.org/web/20180627163317/https://aaew.bbaw.de/wbhome/Broschuere/index.html.

Google translation:

The sheer quantity exceeds the possibilities of book publication, the complex, multidimensional structure of a networked information base cannot be reproduced in print, and finally the dynamic of a constantly growing and constantly correcting material does not fit into the rigid rhythm of book production, in which each expanded and corrected new edition is associated with an incalculable amount of effort. A book publication could only offer a snapshot of such a database, reduced to a specific perspective. This too can be very useful from time to time, but it does not solve the problem of publishing the entire material.

While the writing criticism of "dumping out one's zettelkasten" into a paper, journal article, chapter, book, etc. has been reasonably frequent in the 20th century, often as a means of attempting to create a linear book-bound context in a local neighborhood of ideas, are there other more complex networks of ideas which we're not communicating because they don't neatly fit into linear narrative forms? Is it possible that there is a non-linear form(s) based on network theory in which more complex ideas ought to better be embedded for understanding?

Some of Niklas Luhmann's writing may show some of this complexity and local or even regional circularity, but perhaps it's a necessary means of communication to get these ideas across as they can't be placed into linear forms.

One can analogize this to Lie groups and algebras in which our reading and thinking experiences are limited only to local regions which appear on smaller scales to be Euclidean, when, in fact, looking at larger portions of the region become dramatically non-Euclidean. How are we to appropriately relate these more complex ideas?

What are the second and third order effects of this phenomenon?

An example of this sort of non-linear examination can be seen in attempting to translate the complexity inherent in the Wb (Wörterbuch der ägyptischen Sprache) into a simple, linear dictionary of the Egyptian language. While the simplicity can be handy on one level, the complexity of transforming the entirety of the complexity of the network of potential meanings is tremendously difficult.

link to https://hypothes.is/a/U95jEs0eEe20EUesAtKcuA

Is this phenomenon of "complex narratives" related to misinformation spread within the larger and more complex social network/online network? At small, local scales, people know how to handle data and information which is locally contextualized for them. On larger internet-scale communication social platforms this sort of contextualization breaks down.

For a lack of a better word for this, let's temporarily refer to it as "complex narratives" to get a handle on it.

The most impactful system change is the mindset

This site is a cesspool of authoritarian, fascist-apologist, conspiracist mind-mangling content. It's a good place to find out what kinds of bizarre notions people (particularly Catholics of an authoritarian bent) are being fed, and consuming — ridiculous fabrications and warped interpretations of the sort contributing (with giddy joy) to the suffocation of democratic inclinations and institutions.

The site does have some interesting images. I think this will be an inspiration for some dystopian and horror fiction ideas.

This sounds like crap detection and [[Infostrat Filtering 20050928171301]] What do you amplify, how do you judge sources, how do you shape your info-diet, and are you aware that how/what you share is a feedback loop to those who shared the stuff you're reacting to? Solnit focuses here on the narrative/shape of what you share in response to your intake (in contrast to resharing other people's narratives)

https://web.archive.org/web/20230112060303/https://www.theguardian.com/news/2023/jan/12/rebecca-solnit-climate-crisis-popular-imagination-why-we-need-new-stories Vgl [[We Need New Stories by Nesrine Malik]] wrt argumentation and types of narratives.

The first demo of TidlyWiki from 2004 took the ideas of wiki and applied them to fragments rather than entire pages. The hypothesis was that it would be easier to write in small interlinked chunks that could be gradually massaged into a linear narrativehttps://t.co/v2v6dyL3Oy pic.twitter.com/MJO7tyopr2

— TiddlyWiki (@TiddlyWiki) September 20, 2022

This sentiment is very similar to one in a recent lecture series I'd started listening to: The Modern Intellectual Tradition: From Descartes to Derrida #.

Lawrence Cahoone specifically pointed out that he would be highlighting the revolutionary (and also consequently the most famous) writers because they were the ones over history that created the most change in their field of thought.

How does the novel and the different manage to break through?

How does this relate to the broad thesis of Thomas S. Kuhn's The Structure of Scientific Revolutions?

The comment Wengrow makes about "remarking on [an anarchist's] politics" as a means of attacking their ideas is quite similar to the sort of attacks that are commonly made on women. When female politicians make relevant remarks and points, mainstream culture goes to standbys about their voice or appearance: "She's 'shrill'", or "She doesn't look very good in that dress." They attack anything but the idea itself.

https://www.youtube.com/watch?v=kkjf0hCKOCE

The sky is a textbook. The sky is a lawbook. The sky is a science book. —Duane Hamacher, (1:24)

Hamacher uses the Western description "method of loci" rather than an Indigenous word or translated word.

The words "myth", "legend", "magic", "ritual", and "religion" in both colloquial English and even anthropology are highly loaded terms.

Words like "narrative" and "story" are better used instead for describing portions of the Indigenous cultures which we have long ignored and written off for their seeming simplicity.

https://threadreaderapp.com/thread/1477714767854850049.html

original thread: https://twitter.com/garwboy/status/1478003120483577859?s=20

This takes a part Johann Hari's Guardian article Your attention didn’t collapse. It was stolen, but it does so mostly from a story/narrative perspective. Burnett is taking the story as a science article (it was labeled "psychology") when it's really more of a personal experience story with some nods to science.

Sadly the story works more on the emotional side than the scientific side. It would be nice to have a more straightforward review of some of the actual science literature with some of the pros/cons laid out to make a better decision.

It is critical to create stories and narratives of what an ecologically regenerative society living within planetary boundaries looks like at a local level that we are familiar with. We need enliven and enact futures studies and backcast to our current reality.

Imaginative storytelling by the artists is critical at this time so that we can imagine and not be so afraid of what a transformed future looks like. Indeed, if we do it right, it can be FAR BETTER than our current unbalanced civilization.

Vaccine Misinformation Insights Report: June. (n.d.). First Draft. Retrieved 4 August 2021, from https://firstdraftnews.org:443/long-form-article/vaccine-misinformation-insights-report-june/

Snower. D. J., (2020), The Socio-​Economics of Pandemics Policy. Institute of Labor Economics. Retrieved from: https://covid-19.iza.org/publications/pp162/

"Happening truth" vs. "story truth".

Compare this discussion of truth with a similar discussion in a very different context: Ken Macrorie's Telling Writing.

"...the rhetoric of failure. Tragedy in games tends to find its procedural representation in this trope." (85)

"Political video games in the sense I have articulated above are characterized by procedural rhetorics that expose the logic of a political order, thereby opening a possibility for its support, interrogation, or disruption. Procedural rhetorics articulate the way political structures organize their daily practice; they describe the way a system “thinks” before it thinks about anything in particular." (90)

In thinking through This War of Mine, I'm interested in the notion that the game is designed to thwart winning, and indeed every choice the player makes bring them closer to survival or to morally bankrupt behavior or both. In many moments of the game's narrative, there are no good choices. In some play-throughs I have felt better allowing my characters to die than I have with exercising the power at my disposal, e.g. killing and robbing the old couple. And in a strange way, my characters seem to feel more comfortable with that choice, too. TWoM seems to fall somewhere in between Kabul Kaboom and traditional winnable games.

It seems unclear whether this use of quotation marks is mean to indicate that he is pulling the word directly from Wilkins' work, or if it is just somewhat sarcastic in tone. I suspect the former, but prefer the latter. The idea of language emerging as a result of so-called emergencies sounds a lot like it results from self-made conflicts -- perhaps like the clashing of narratives in Corder's piece.

Hence the VR challenge to storytellers.

These are indeed the stories we need to hear, and the data that needs to be collected -- how ever she drew data from narratives.