Thursday, 30 July 2009

no control

going to a place
where the sand is left
laying under the sun
and no one cares
to shovel it back
into the world's
deep hourglass

Wednesday, 29 July 2009

Tuesday, 28 July 2009

X_peri_mental Lobe

Μαθηματικός τύπος

Τις νύχτες
τις μέρες
πού χρόνος
για όνειρα

Monday, 27 July 2009

Sunday, 26 July 2009

the code is the message

editing in exameter using image

post/pro_human and ethos

to be infinite_hubris
to be eternal_virtue

Saturday, 25 July 2009

loop I

(once like a spark)

if strangers meet
life begins-
not poor not rich
(only aware)
kind neither
nor cruel
(only complete)
i not not you
not possible;
only truthful
if strangers(who
deep our most are

(and so to dark)




Friday, 24 July 2009


...but the first story is not that of Adam and Eve... "Εκ Χάεος δ'Ερεβός τε μέλαινά τε Νυξ εγένοντο"..."From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus. And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus, Coeus and Crius and Hyperion and Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned Phoebe and lovely Tethys. After them was born Cronos the wily, youngest and most terrible of her children, and he hated his lusty sire." [Hesiod's Theogony]

Thursday, 23 July 2009

Eve bit the apple

...We have worked on a group of texts which belong to what can be called the litterature of apprentiship, the Bildungsroman, and all of the texts-and there are a lot of them because litterature is after all their domain-which relate the development of an individual, their story, the story of their soul, the story of their discovery of the world, of its joys and its prohibitions, its joys and its laws, always on the trail of the first story of all human stories, the story of Eve and the Apple.World literature abounds in texts of libidinal education, because every writer, every artist, is brought at one moment or another to work on the genesis of his/her own artistic being.It is the supreme text, the one written through a turning back to the place where one plays to win or lose life.The stakes are extremely simple, it is a question of the apple:does one eat or not?Will one enter into contact with the intimate inside of the fruit or not? [Helene Cixous]

screen shot/ lower field first

screen shot/ upper field first

Wednesday, 22 July 2009

Corey Grand plays George Looney

Thursday, 16 July 2009

El e-spolio

neon messiahs weekend

he was all about infinity_she was all about eternity

He had emptiness tattooed as a line across his chest.His gaze, a bit vain, was an arrow to the horizon.Her, she was looking straight to the eye, in this fatal, abyssal way.On her chest, a round red scar.Their embracing, heart to heart, would be generating perpetual sunrisings and sunfallings.

Wednesday, 15 July 2009

che vuoi Σίβυλλα?

Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla pendere et cum illi pueri dicerent: Σίβυλλα τί θέλεις; respondebat illa: ἀποθανεῖν θέλω.

— T.S. Eliot, The Waste Land (1922)

I will ring your bell

To my En_trance Pupil_things appear closer than they are

Tuesday, 14 July 2009

REMote Desktop-botToM line

For U, wanting to C inside my mind_welcome
phonemes are to the ear
what fractals are to the eye

Virtue and Reality

Μία από τις βασικές αρχές του μαντείου ήταν η σταθερή προσπάθεια να ημερέψει τα ήθη των ανθρώπων, και σε προσωπικό και σε συλλογικό επίπεδο. Και αυτό ήταν μία από τις σπουδαιότερες εκπολιτιστικές συμβολές του, που σταδιακά οδήγησε στην κατάκτηση από τους αρχαίους Eλληνες του ανθρωπισμού.

Σε προσωπικό επίπεδο, αυτό επετεύχθη με την επίμονη διδασκαλία του μαντείου ότι ο φόνος δεν ήταν ανάγκη να καθαρθεί και πάλι με το αίμα του φονιά αλλά και με άλλους, ηπιότερους και ανθρωπινότερους τρόπους, όπως η θυσία ενός ζώου, η υποβολή του δράστη σε κάποιες καθαρτήριες τελετές κ.λπ. Αν σκεφτούμε ότι οι κρητικές και μανιάτικες βεντέτες επιβίωναν μέχρι πολύ πρόσφατα, μπορούμε εύκολα να συνειδητοποιήσουμε το μέγεθος αυτής της ηθικής διδασκαλίας των Δελφών σε μια τόσο πρώιμη περίοδο.

Η αντίληψη αυτή για τον κατευνασμό των παθών, τον εξανθρωπισμό των ηθών και τον έλεγχο των βίαιων αντιδράσεων μετεξελίχθηκε σε δογματική αρχή όλης της διδασκαλίας του ιερού και αποτέλεσε θεμελιώδες στοιχείο στις αποφάσεις του. Γι' αυτό όλοι οι χρησμοί διαπνέονται από ήμερο ανθρώπινο λόγο, που εκφράζει την ηθική απολλώνεια διδασκαλία. Αυτή δηλωνόταν συμπυκνωμένη στα ρητά που ήταν γραμμένα από τον 6ο ήδη αι. στους τοίχους του προνάου του ναού του Απόλλωνος και θεωρήθηκαν εκ των υστέρων ως αποφθέγματα των επτά σοφών. Τα γνωστότερα από αυτά ήταν το «μηδέν άγαν», δηλαδή να μη γίνεται τίποτε καθ' υπερβολήν, και το «γνώθι σαυτόν», δηλαδή να προσπαθεί ο καθένας να γνωρίζει τον εαυτό του. Με το πρώτο ρητό, συμβούλευε ο θεός ανθρώπους και πολιτείες να θέτουν το μέτρον, δηλαδή τη μετριοπάθεια και τη σωφροσύνη, ως κριτήρια στις αποφάσεις τους, διδάσκοντάς τους να γνωρίζουν τα όρια που δεν πρέπει να υπερβούν στις αποφάσεις της ζωής, γιατί κινδύνευαν να γίνουν υβριστές. Και, φυσικά, ο καλύτερος τρόπος να μαθαίνει κανείς τα όριά του εμπεριέχεται στο δεύτερο ρητό, στην αυτογνωσία, που οδηγεί στη επίγνωση της προσωπικής ευθύνης και στην επιλογή της συνειδητής ζωής.

Στο κεντρικό, επομένως, σημείο της απολλώνειας διδασκαλίας, που εκφράζεται μέσω του μαντείου και των χρησμών, στέκονται δύο βασικότατες αντιλήψεις της αρχαίας ελληνικής σοφίας, το μέτρο και η αυτογνωσία, που, όχι τυχαία, αποτελούν ταυτοχρόνως και δύο από τις θεμελιώδεις αρχές σε όλη την πορεία του ανθρώπινου γένους.
[Πάνος Βαλαβάνης,αν. καθηγητής αρχαιολογίας του Πανεπιστημίου Aθηνών]


«O άναξ ου το μαντείόν εστι το εν Δελφοίς, ούτε λέγει ούτε κρύπτει αλλά σημαίνει»/ Ο βασιλιάς που έχει το μαντείο του στους Δελφούς ούτε μιλάει καθαρά ούτε κρύβει· μόνο δείχνει σημάδια.[Ηράκλειτος]

Monday, 13 July 2009

simulating digitaly generated images

fractal I Vs. lasts 4ever

The algebraic complexity of the structure is matched in detail and perfection by its decoration. The moldings are delicate; and the carving, both in bas-relief and in the round, is masterly. There were two magnificent friezes (bad damaged but partially restored): an exterior one and another around the top of the cella wall, each with forty metopes. The exterior frieze is of a battle between Amazons and Centaurs. In the museum we can see parts of the frieze and many more small sculptures and statues from this building.


reversal_E-6 process

anonymous playing the eponymous
players playing players playing players...

Games and Play

The Delphic Games were honorary Games. The winners did not receive any prize money, but a Laurel Twig as award, because the laurel was very sacred to Apollo. Twig as the Olympian award. Even apples were sometimes presented as competitive prize and the winner received the symbolic Palm Twig at the Pythian and also at the Olympian Games. As special honour and tributes also a statue was dedicated to the competitors. However, the reputation the winner received by his city was priceless. The cities used all available resources to support their athletes.[wikipedia]

Sunday, 12 July 2009

Inhaling Heliox_Pythia's laughters

Symptoms of HPNS include tremors, myoclonic jerking, somnolence, EEG changes[5], visual disturbance, nausea, dizziness, and decreased mental performance.[1][2]

daring to de-sacralise yesterday's play

tagging and paradigmatic lexical relations
self-conditioning and the internet

Delphic Treasuries, systemic constellation
information-encoding-oracular utterances

image to fractal

U are the map to my territory

Saturday, 11 July 2009

the wife of Lot-the Hidden one/the husband of the One that has no name

plot Vs plot

what is it that make women to go beyond the Law?
the concave way of thinking/not fearing the "inside?

[history-law-punishment/to be left anonymous]

poetry Vs power

The Ε_scaping Pythia

my Personal Oracle

Morphic sound

"I wonder whether fractal images are not touching the very structure of our brains. Is there a clue in the infinitely regressing character of such images that illuminates our perception of art? Could it be that a fractal image is of such extraordinary richness, it is bound to resonate with our neuronal circuits and stimulate the pleasure I infer we all feel."

Friday, 10 July 2009

η δύναμη, της ανα-λογίας
η ισχύς, του λόγου
"in you my spirit I measure Time"

the cooling pool

Thursday, 9 July 2009

tele whispering

you are an elevator in my brain

Convection and Dynamos

how do we make sense out of the common?
do we sense the common?

like two hawks meating in a point

Wednesday, 8 July 2009

heads or tails

we are having breakfast, sitting down at my father's garden, laughing and kissing.i say to my mirror man that it's time to go, cause my mother is on her way and I don't want her to see us together.he complains "why shouldn't I meet your mother?", and I reply "you have a wife-I'm going for a walk downtown".and as I walk nonchalantly in the streets I get into a casino.there's a guy selling animals in the main room, the atmosphere is quite decadent ("people don't have money to gamble anymore" he says).I see a cat in a cage, black and white, with black forming a mask around her eyes, I pet her, I feel small bumps underneath her fur.I ask the salesman how much she costs, out of curiosity, cause I don't have any money.He says she's a special breed and her price is a fortune.I say "are you crazy?she's a stray cat, pregnant, and she has this open ulcer on her crown-if you don't sell the poor animal for what it's worth, it's gonna die before reaching 40".

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Tο δακτυλικό εξάμετρο [μέσα στο τυπολογικό σύστημα]

Pυθμική μονάδα του έπους είναι ο δακτυλικός εξάμετρος στίχος. Aποτελείται από έξι πόδες ή μέτρα, καθένα από τα οποία περιέχει έναν δάκτυλο του τύπου -υυ (όπου - = μακρά, και υ = βραχεία συλλαβή). Oι δύο βραχείες συλλαβές του δακτύλου (υυ) συχνά αντικαθίστανται από μια μακρά (-) δίνοντας τον σπονδείο (- -), ενώ ο έκτος δάκτυλος είναι πάντοτε δισύλλαβος με την τελευταία συλλαβή αδιάφορη (- υ ή - -). O δακτυλικός εξάμετρος στίχος έχει την εξής μορφή:
1 -υυ 2 -υυ 3 -υυ 4 -υυ 5 -υυ 6 -υ

άνδρα μοι έννεπε, μούσα, πολύτροπον, ος μάλα πολλά
πλάγχθη, έπει Τροίης ιερόν πτολίεθρον έπερσεν:
πολλών δ'ανθρώπων ίδεν άστεα και νόον έγνω,
πολλά δ'ο γ'εν πόντω πάθεν άλγεα ον κατά θυμόν,
αρνύμενος ην τε ψυχήν και νόστον εταίρων.
αλλ'ουδ'ως ετάρους ερρύσατο, ιέμενός περ:
αυτών γαρ σφετέρησιν ατασθαλίην όλοντο,
νήπιοι, οι κατα βους Υπερίονος Ηελίοιο
ήσθιον:αυτάρ ο τοίσιν αφείλετο νόστιμον ήμαρ.
των αμόθεν γε, θεά, θυγάτερ Διός, είπε και ημίν.

h_E_re I am

γνῶθι σεαυτόν_Ε_μηδέν άγαν

Tuesday, 7 July 2009

black hole

with you
my words are collapsing
to a smile

Monday, 6 July 2009

the Whisper Dome project

Saturday, 4 July 2009

playing ad infinitum

Community One/440 million people/One Community

Friday, 3 July 2009

in medias res

η πραγματικότητα, δοκιμή
η πλάνη, εφιάλτης
η αλήθεια, όνειρο

Wednesday, 1 July 2009

internet would no longer represent Virtue,
it would represent Will

Sovereignty Vs. Freedom

" Subsequently Arendt links this thought with a critique of the political concept of sovereignty.There again is a clear analogy to Foucault, who also declines to understand power as a form of justified violence or sovereignty as a political principle. The reason behind this critique may be the same for both, as sovereignty leads to a legitimacy of violence. Arendt, at least, argues that the category of cause and effect always presupposes a sovereignty which is typical for homo faber i.e. man as the working being; not for the actor, man as a political being. For unlike homo faber, man as the political actor is never master and sovereign of his actions. Therefore for Arendt, sovereignty is not a political category and its use in politics has a rotting or spoiling effect. First, in the view of Arendt, the confusion of these two categories causes a misinterpretation of freedom as independence, while dependence on others is then perceived as a constraint.But since politics is the space where people rely on others, freedom becomes something which is to be excluded from the political sphere; freedom means then a freedom “from” politics. This must seem absurd to Arendt, who uses freedom in its antique concept, which framed freedom as a radically political concept: it exists only within the political sphere and hence can succeed or fail only there. But the confusion is not only a problem of theory. According to Arendt it also has a practical effect, because it destroys freedom itself. Sovereignty and freedom are antagonistic
concepts: that means, in Arendt’s concept, “Non-sovereignty” seems to be the prerequisite for freedom and not vice versa.
Arendt draws the connection between homo faber and sovereignty when she quotes
Carl Schmitt:“He recognizes clearly that the root of sovereignty is the will: sovereign is who wills and commands”. One can suggest that the identification of freedom and sovereignty leads, in Arendt’s view, to an understanding of politics as a battlefield.“For it leads either to a denial of freedom (...) or to the insight that the freedom of one man, or a group, or a body politic can be purchased only at the price of the freedom, i.e. the sovereignty of all others.”
On the contrary, Arendt states, “if men wish to be free, it is precisely sovereignty they must renounce”.We see now that homo faber as the sovereign of his work is connected with this quotation of Schmitt to the freedom of the will.Arendt defines, with Augustine, freedom of the will as “liberum arbitrium”, i.e., “a freedom of choice that arbitrates and decides between two given things, one good and one evil, and whose choice is predetermined by motive which has only to be argued to start its operation”.
Now we have a systematically clear opposition between instrumental work, which is a
relationship of violence started by a principium that refers to goals that can be chosen and is thus ruled by motives and a free will and political action with a free beginning in the sense of initium."
father, my father
time to show your generocity