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Human modeling again (notes for a talk)


I think 4 aspects - psychoanalytics, avatar-skin, medical modeling, AI
communality/behavior/sociality - to be considered.

Well: Avatar-skin: surface of being human which is always a fiction; there
is no exacting boundary where body ends and environment begins (think of
breath, other processes). So this is splines, Bezier curves, NURBs, early
polygon work, etc. now automated by Poser etc. Avatar-skin also applies to
audio (later touch, scent, taste, etc.) - everything perceived from one
human or other organism to another.

Well: AI communality/behavior/sociality: the internally-automated behavior
of the avatar-skin; think of this as diachronic avatar, and avatar-skin as
synchronic; each moves through the other. With AI, avatar is somewhat
spread across the social; communication and communality extend the opaque
body (metaphorically) into the translucent.
Fundamental rules of the 'game' tending towards description.

Well: Medical modeling: Both diachronic and synchronic, the projected/
introjected organs of the avatar-skin, always on the level of a model,
i.e. a beating heart is fabricated on a subtextual level again from poly-
gons, curves, splines, etc. The ontology is different as long as one
remains within the realm of computational modeling. (One might say that
_inscription_ in the real is paralleled by _fissure_ in the virtual.)
Medical modeling is fundamental description tending towards explanation.

Well: Psychoanalytics: Here is where the following have to be taken into
account:
1. The abject: epistemological/ontological/inscriptive 'smears' across
domains. Corrosive and irreducible to the other categories.
2. Introjection/projection ('jectivity') - formation of internalized
images from virtual to real.
3. Obscenity and interjections: Breakdowns of communication within
communication.
Psychoanalytics are not susceptible to mathesis beyond topology.
(Level of the metaphoric: No verification procedures.)

But of course all of this is rough, not exactly accurate; ontology and
epistemology, various branches and techniques of mathematics, can be
thrown around heedlessly. Still I'd want to begin from the four aspects
described here: body/surface, psychoanalytics/'mind', AI/habitus, and
medical/observation-experimentation. One would have to further consider
the role of apparatus, observation, observer, in all of this.

One final note - the concern - that, with formal and informal modeling
systems of organisms/physics/mathematics: How is consciousness in
relation? In other words, _what are the effects on the reader/programmer/
experimenter? How do these relate to abjection and jectivity if at all?





Notes from the Structure of Reality


In my Structure of Reality (which is under review), there are three funda-
mental layers to what I call the 'topology of intention'; these are of
interest since they critique any structuring, conscious or unconscious,
'like a language.' The layers are the real, interpretation, and language;
there is a 'zone' between the real and interpretation, and mappings all
across the layers. The real is knowable through interpretation which does
not presuppose language (syntactics, sememe); the mappings are tight, how-
ever, between interpretation and language. One might think of this as a
pre-linguistic representation without the thwarting embodiment of lan-
guage. You can see this at work when the 'unnamed' of the real skews into
anomaly - in other words, when anomaly appears without the aegis of lang-
uage. Consider for example something falling without the presence of an
ostensible object; the 'something falling' might be construed as such by a
thud or less-interpretable sound. Repeat this enough and a name is gener-
ated; if it remains on the level of a singularity or the anecdote, it
might be quickly forgotten - except for the possibility of a marker of
some sort, for example, a recording.

Heinz von Foerster: "Since nothing in the environment corresponds to
negation, negation as well as all other 'logical particles' (inclusion,
alternation, implication, etc.) must arise within the organism as a
consequence of perceiving the relation of itself with respect to its
environment." (From "Thoughts and Notes on Cognition.") SoR p. 69

Cyclical chains sailing past O and I - maybe modeling through the tangent
function. Is the repetition assumed to be 'complete'? A cyclical chain is
a loop with any number of nodes; think of one as nul, O, and another or
the same as universal, I. Then circle. What happens? One moves from 0
through infinity perhaps then back again. The simplest equation here:
tangent. Each revolution is marked perhaps by sliding along the x-axis:
equivalent but not identical graphs. And so we're there. We can visit as
many times as we like.

Does distributivity really fail w gesture? (The old Land experiments in
color vision as well as a structural analysis of gesture seem to imply
that distributivity in Aristotelian logic fails in daily life - which
further implies the potential for superimposition as the basis for a logic
of gesture.)

The thinness of language - ontologically existing on the level of the
sheave - language carries no weight at all. From within the avatar, the
sheaves, surfaces, have zero-width, one-pixel width, nul-width, as 2d
mathematical manifolds embedded within 3d space; they've all got the same
measure as the continuum, but zero volume in the embedding space - like-
wise language has zero volume.

Language, speaking, is always frustrated, flustered. It can't get around
things. Meaning: One can't get around things through language, not even
through performatives (which indicate real-material embodiment elsewhere).

Meditation medication goes nowhere.

Aristotle's Problems - sexual problems related to fluidity, abjection, in
part iv - numbers pp 327-328, Loeb edition. The beginning of the fifteenth
book is of great interest - he describes number systems with different
bases which is fascinating given the apparent absence of zero.

Conservancy of the Problems, Bacon of all people working through them
almost two thousand years later; not that much had changed. The Problems
are on the level of the anecdote - curiosity cabinet, wonders - same as
any fundamentalist text - wonder upon wonder without internalized
structure or subtext - everything is new, raw, unrelated. Or causality is
pushed back into categories which are taken for granted, even though, like
heat or air, they're composite.

What is meant by modeling? Think of a 'world-particle' W whose scope is
anything, process, etc.: W( ... ). what does that tell us? What are the
processes of narrowing the scope, increasing the information - in other
words filtering?

Along these lines, modeling is always a filtering.

Four negations: annihilation, -x s.t. --x > x; 'chain negation' s.t. -x >
y; -y > z or whatever; combinations of these; negative of the 'set-aside'
- form of retrievable absence.

States and nodes of graphs represented/mapped into states and nodes of
graphs - this includes the possibility of 'foreign' graphs which are
disruptive. The whole becomes an excursion into description rather than
explanation, which is seen as a subset.

There should be limited copies of the Structure of Reality online/offline
- dates from 1977, I wasn't a child.





SL - theoretical approaches


Second Life behaviors come as animations which may eventually go down to
the frame, but are packages in any case. There is a relation with older
silent film and melodrama patterns - what have been dubbed histrionic
gestures. A good text here is Bharata's Natyasastra, which discusses,
among other things, rasa and pattern presentations. Patterns are used as
generators of audience psychological response. The text not only considers
patterns independently, but as group structures.

Second Life bodies touch on the abject, but don't 'enter' within it; there
are issues of purity and corruption. Buddhaghosa's Visuddhimagga, Path to
Purity, is extremely important in this regard, especially in relation to
illusion and suffering. There are also kasinas which are may be related to
landscape 'focal points' in SL. A second important text is the Hevajra-
tantra with its multiple bodies; it might be worth looking at the works of
Tsong Ka-Pa in this regard as well. (Again, Kristeva's Powers of Horror,
Lingis, Mary Douglas, all come to mind.)

In terms of ontology, Nagarjuna's Mulamadhyamakakarika, The Fundamental
Wisdom of the Middle Way, is critical, given its analysis of dependent
(co)-origination ad emptiness. This correlates almost too neatly with the
ontology and epistemology of protocols on one hand and the abject body on
the other. Dependent (co)-origination can also be related to Indra's Net
and the relation of the Net to the Internet as a collocation of nodes, at
least on an epistemological level.

One might ask what is the ontology of SL from _within_ protocols - and
whether such a question makes any sense at all.

To self-active an SL avatar - use the screen itself as vision, motion-
detection across the image - feed this into AI neural networks - output
back into SL through encoded behaviors. Note the ontological and epis-
temological shifts involved: from digital readout through analog screen
(2D) interpretation.

Finally there are the old MOOs - MUDs-object-oriented, where MUDs stood
for multi-user-dungeon (or some such - out of the old D&D gaming). MOOs
are text-only virtual realities, somewhat similar to SL. One of the
biggest differences: MOOs are open-source and can easily be set up on any
linux/unix box. Now MOOs (like SL) have a system of unique identification
tags for every object, player, etc., and this is hierarchical (much like
unix itself, with the root / ). Explore the earliest numbers (which re-
flect the sysadmins, wizards, MOO structure as a whole. Remap through
dependent (co)-origination. (It should be noted that the Sharp Zaurus,
which runs on embedded but easily terminal-accessible linux, has a file
structure which 'resonates' with itself - one can literally go in circles
through it. How can one think through these dependencies, proxies, etc.?)
This might be a way of clarifying the philosophical issues - for example,
one might think of both absolute and relative ontologies (much like URLs)
- and then how the former maps onto the latter, or how all of this dis-
appears. (Just as things disappear, mathematical objects appear to appear.
So problems related to SL and avatars: the mapping of protocols, networks
in relation to the visual; to mathesis and abstract ontologies; and to
hardware implementations: static (ROM or storage where configuration is
mapped thing that is read as virtual thing), and dynamic (where transmis-
sion dynamics, ontologies, and economies are paramount).




i'm sick of swallowing


in my own adulterated view, defuge is connected with the hunt as well,
with the ravishment and devouring of the other, with propitiation.

oh i'm so tired having taken you and reduced you to nothing, oh such tired
and you're nothing to me, not even flesh, not even a smear on the carpet,
once ravished, you're all over, what the fuck

i hunt and one of you is not enough; my cock hunts you down. lucky me i
got a gun. lucky me you don't.

kill me, i'm bored.

interest in, and may hunt at his pleasure; where besides the pleasure in
and as I hunt the world of storm, I fear for your safety and my own. In
in my own adulterated view, defuge is connected with the hunt as well,
through the message bases, in the form of a hunt or retrieval: recupera-
that it produced language, just as the hunt did. That the repetitive bab-
then i hunt for something stronger than pills
from the hunt and the preparation of ancient flesh.
constituted, constructed, as the humans on the hunt - no more or less. i
kill all priest. worry lama. hunt rabbi. kill shaman. kill all grand
my own adulterated view, defuge is connected with the hunt as well, (and
the man on the hunt for the rabbit. The man-dog is preyer; the rabbit is
while there's no stopping humans from the hunt -
elon grief dim weapons quiver savoury love hunt obey kids goats loveth
vinegar, the wine! Seize the hand, hunt with it, angle it upward! Mend
deleted weemails should scream them bloody with hunt But them for with now
views them But scream views 349: should them hunt that 349: that But with
bloody is is bloody now for weemails is should with machette. hunt that
now murder scream with scream them for murder with them hunt But just
bloody But with now play play machette. hunt for nowand approach murder
practice. i hunt on the internet. i shape ride on the internet. i speak
You can hunt anywhere, you can hunt online. Ghosts are here, their images

you can't smash them. i want to sleep. kill me, i'm bored.

identity self hunt economy dyad eat wife-force co-

o god ravish me isn't the same as oh god ravish me. i can't tell the
difference. eating flesh helps for a while. fuck you i'll code your flesh
i'll stamp it out. there's this odd calm after the hunt but then it turns
to slaughter. breathing heavy it's a sign. don't wait to breathe heavy.

To code is not to produce codework; it is to produce code on the level of
the code or interface. Bridged code, embedded code, is not codework; the
irreversible spew of cellular automata is codework, all the better if the
rules are noisy. The cultural production of codework abjures
intensifications, strange attractors, descriptions such as this (which is
the oldest game in the book). The hunt and reception of short-wave number
codes is codework. Writers on the edge are circumscribed by codework,
malfunctioned psychoanalytics, scatologies endlessly coded and decoded;
the codes are dissolute, partial, always already incomplete: the differend
is codework.


If I were a different species
I'd be me
I'd still be me

If I were a smelly goose-pickle
I'd be me
I'd still be me

If I were a protein shop
I'd be me
I'd still be me

If I were a blue kasina
I'd be me
I'd still be me

I'm am me
I'm still am me



I photographed these flying saucers (there seem to be two types??) over
Clarksburg, West Virginia, in the north-central sector of the state. A
slight amount of detail is visible. Clarksburg is known as the hometown of
Gray Barker, who was first visited by "the men in black" - he was also the
first to write about this top-secret government organization. The saucers
were silent, propelled by a new kind of drives which relies on elements
and physical principles unknown to modern science.

I photographed these wooden and plaster models (there were two types) as
they were thrown vertically in Clarksburg, West Virginia. These were made
by Barker himself and were a prototype for many of the flying saucer ima-
ges from the 1950s-60s. Barker created the concept of "the men in black,"
as well as secret letters purported to originate with the US government,
which encouraged the saucerian movement.