Ofterdingen and Kropotkin

Werther at Marienbad

oz oz oz

belle et bete

The most brilliant Bourbakian was Alexandre Grothendiek. He was born in 1928 to an anarchist journalist and a one-armed street photographer, and his doctorate [...] contained enough discoveries for six seminal papers. "Naive and childlike", he wore tyre sandals and was an expert boxer. In the 1960s he broke from the group, advocating a foundational idea for all mathematics that is even more basic than sets - categories, in which objects have no essential existence at all. At this metaphysical exposure, mathematics started to fight back and drove Grothendiek mad. [...] He became convinced that the devil had meddled with the speed of light. In 1991, he burned 25,000 pages of his original writings and disappeared into the Pyrenees.

A. Masters, "The many in the one", ibid.

scholarium novum

Nicolas Bourbaki, one of the great mathematicians of the twentieth century, did not exist. He was the collective name of a small group of boisterous French who determined in the 1930s to rewrite the moribund university syllabus, starting from the barest principles and definitions and working upwards: "Euclid for the next 2000 years." [...]

When an article by the non-Bourbakian Ralp Boas appeared in the Encyclopaedia Britannica explaining that the man was in fact a collective pseudonym, Boas received a letter from Bourbaki, from his "ashram in the Himalayas". "You miserable worm", it began, "how dare you say that I do not exist". "Here", observed Boas, "Bourbaki was displaying less than his usual precision of language, since I had not asserted his non-existence, only his non-individuality". Bourbaki then started a rumour that Boas did not exist.

Alexander Masters, "The many in the one", TLS April 18 2008, p.29

scholarium

His father served as Marylin Monroe's physician, while his mother appeared in many movies in the 1940s, and the family home was often visited by the novelist Henry Miller, whose fifth marriage took place there. Miller used to introduce young Siegel to new books, give him cryptic advice ("try to write with your left hand"), and then beat him at ping-pong. [...]

When he was writing a series of scholarly books about India, Siegel's fieldwork, for example, involved performing as a stooge for itinerant Indian street magicians, who gulled tourists with fake decapitations. [...]

The kind of verbal games this permits is best demonstrated by Siegel's first novel, Love in a Dead Language (1999), which is about the death of a Sanskrit scholar, Leopold Roth, who specialized in studying sentences made up of identically ordered letters, which differ only in terms of the number of spaces between those letters. Roth's dissertation is titled Oflyricheros, which, depending on the spacing, reveals either the disappearance of love, (O Fly Rich Eros), or a paean to poets (Of Lyric Heros) [...]

Stephen Burn, "Call me Ponce", TLS April 18 2008, p. 19

Projekte 0.1

DOCTOR: Hm, aufgedunsen, fett, dicker Hals, apoplektische Konstitution. Ja Herr Hauptmann sie können eine Apoplexia cerebralis kriechen, sie können sie aber vielleicht auch nur auf der einen Seite bekommen, und dann auf der einen gelähmt sein, oder aber sie können im besten Fall geistig gelähmt werden und nur fortvegetieren, das sind so ungefähr ihre Aussichten auf die nächsten vier Wochen.

DOCTOR: Hmm, bloated, fat, thick neck, apoplectic constitution. Yes, Major, you may get an apoplexia cerebralis, but you may only get it on the one side and then become paralysed on that side, or, best case, you may become mentally paralysed and vegetate henceforth, these are roughly your prospects for the next four weeks.

G. Büchner, Woyzeck, Reclam, 2005, p.21. transl. mine.

German History IX

Der nächste Film mit einem guten, weil irrtümlichen, Nazi ist bereits im Kino, seit April in Dland. John Rabe.

"Es ist ein Kreuz mit dem Hakenkreuz - keine Gelegenheit wird ausgelassen, damit zu winken. Als globale Brandmarke hat es Konjunktur. Der Vorleser, Operation Walküre, Defiance - die "anderen" Geschichten werden geradezu inflationär erzählt. Der Nationalsozialismus ist zu einer universellen Bildsprache geworden.
What's next? Romantische Liebesgeschichten im KZ mit aufrechten SS-Offizieren, die gegen Hitler kämpfen, der gar nicht in der NSDAP war, sondern in der Jugendfeuerwehr?"

Jürgen Kiontke, "Film des Monats" in: Konkret 4/2009, S. 51

power magic, cntd.

ARLANC 1.80

A Thousand-Yard Stare (5mb)

purey

Before her, in overly luxuriant rows, was a host, so to speak, of golden pharmaceuticals, plus a few technically less indigenous whatnots. The shelves bore iodine, Mercurochrome, vitamin capsules, dental floss, aspirin, anacin, Bufferin, Argyrol, Musterole, Ex-Lax, Milk of Magnesia, Sal Hepatica, Aspergum, two Gillete razors, one Schick Injector razor, two tubes of shaving cream, a bent and somewhat torn snapshot of a fat black-and-white cat asleep on a porch railing, a bottle of Fitch Dandruff Remover, a small unlabelled box of glycerine suppositories, Vicks Nose Drops, Vicks VapoRub, six bars of castile soap, the stubs of three tickets to a 1946 musical comedy ('Call Me Mister'), a tube of depilatory cream, a box of Kleenex, two seashells, an assortment of used-looking emery boards, two jars of cleansing cream, three pairs of scissors, a nail file, an unclouded blue marble (known to marble shooters, at least in the twenties, as a 'purey'), a cream for contracting enlarged pores, a pair of tweezers, the strap less chassis of a girl's or woman's gold wristwatch, a box of bicarbonate of soda, a girl's boarding-school class ring with a chipped onyx stone, a bottle of Stopette - and, inconceivably or no, quite a good deal more.

JD Salinger, Franny and Zooey, Penguin, p.50

biosphere 0.999h

Als siebenunddreißigjähriges Mädchen hatte sie den durch seinen exzentrischen Antisemitismus bekannten Dr. Bernhard Förster geheiratet, um als seine Gattin, gefolgt von einer Schar deutscher Kolonisten, der von Förster in Paraguay gegründeten deutschen Kolonie Nueva Germania vorzustehen. Beide kamen bei ihrer Abreise nach Amerika, Ostern 1886 nach Berlin, Förster im strengen Inkognito, da er allerlei Beleidigungen gegen Minister und andere staatliche Würdenträger auf dem Kerbholz hatte. Die Kolonie nahm einen glänzenden Anfang; Eli Förster-Nietzsches Briefe, welche, wenn ich die Mutter in Naumburg besuchte, vorgelesen wurden, wußten nicht genug zu erzählen von der arbeitsreichen, aber hoffnungsvollen Kolonie, von deren Mitgliedern sie und ihr Gatte wie König und Königin verehrt wurden. Ich freute mich dann dieser Nachrichten, mußte aber im stillen diese Kolonie mit einem Pflänzchen vergleichen, welches in einen fremden Boden versetzt wird, und von dem man mit teilnehmender Spannung abwartet, ob es emporblühen oder hinwelken und zugrunde gehen wird. Leider war nach kaum drei Jahren das letztere eingetreten. Dr. Förster, überaus rührig und energisch wie er war, hatte, von einem anstrengenden Ritte erhitzt, ein Bad im Flusse genommen, wobei ein Herzschlag seinem Leben ein Ende machte. Mit getäuschten Hoffnungen, wie eine Schiffbrüchige, kehrte Eli in die Heimat zurück, gerade um die Zeit, wo der Bruder einer unheilbaren Geisteskrankheit verfallen war.

Deussen, Mein Leben, S. 264.

As a girl of 37 she married Dr. Bernhard Förster, known for his eccentric antisemitism, and shared the command of the colony Nueva Germania, which Förster had founded in Paraguay. ... The colony had an impressive beginning. Eli Förster-Nietzsche's letters, which were read out aloud when I visited Nietzsche's mother in Naumburg, were full of the hard-working, high-hoping colony, whose members worshipped her and her husband like king and queen. I was glad about these news, but had a quiet suspicion whether this sapling would flourish in a foreign soil. After hardly three years it sadly proved true.
Dr. Förster, active and energetic as was his nature, had taken a bath in the river after a long, hot ride on his horse. He suffered a hear attack and Eli returned to her home country, her hopes shipwrecked, just at the time when her brother fell into incurable madness.

biosphere 0.999g

Wie die Sprache, so ist auch die Religion der Iranier der altvedischen auf das nächste verwandt; viele Götternamen, wie Ahura (Sanskrit Asura), Mithra (Sanskrit Mitra), sind beiden Völkern gemeinsam, und das iranische Homaopfer entspricht dem indischen Somaopfer. Aber seltsam und höchst auffallend ist es, daß nicht nur manche indische Götternamen in Iran zur Bezeichnung von Dämonen dienen, sondern daß auch das fast allen andern indogermanischen Völkern gemeinsame Wort für Gott, deva (lat. deus, altir. dia, altnord. tivar, lit. devas), in der iranischen Form daeva nicht einen Gott, sondern einen bösen Dämon bedeutet. Diese Tatsache, so befremdlich sie auf den ersten Blick zu sein scheint, ist doch nicht ohne Parallelen. Als die christlichen Missionare im 8. Jahrhundert p. C. die heidnischen Deutschen bekehrten, da wurzelte der Glaube an die alten germanischen Götter zu tief im Herzen des Volkes, als daß man sie für nicht existierend hätte erklären können. Man beließ ihnen die Existenz, erklärte sie aber für böse Dämonen und verlangte vom Neophyten, sie abzuschwören;

Deussen, Paul. Allgemeine Geschichte der Philosophie, Bd. 2, S. 134

Like the language, the religion of the Iranians is closely related to the old Vedic religion. Many names of gods are the same [... ]. But strange and most remarkable is not only that some Indian names of gods are used in Iran to denote demons, but that the word for god, common to almost all indogermanic peoples, deva, in its Iranian form refers not to a god, but to an evil demon. This strange fact is not without parallels. When the Christian missionaries turned the heathen Germans to god in the 8th century, the old Germanic beliefs still had deep roots and could not be declared non-existent. They were deemed to exist, but only as evil demons and the newly initiated had to reject them by oath.

Labels: by popular demand

ARLANC 1.80

"Kobresia"

Karl Nikolajev: a "biocommunicator" who sits in a room trying to "see" what kind of object is placed on a table in a room two floors up.

"It is either metal or ... If it's metal, it is painted... Cold surface. It is either metal (painted), or, maybe, plastic. Colored. There is... Bright. Looks like... Maybe, it's a toy? The surface is smooth, but here are some projections. Finger sticks. Maybe it is... Some kind of dents... or... or it is letters... or just projections... Looks like a toy. Multicolored metal or plastic, painted metal. That's it. Stop."

Boil 2.10

People who habitually sit on the first seat in the bus | pillion hogs | He says he has received many emails; he still needs to check them all | One only has to "ask the computer" | "it knows everything" one would ever want to know. One would never have to ask people again | Old Arts | Quadrangle First Floor | A mouse scurries along on the carpet under the Emergency Exit Only sign | Freud = Prospero, Jung = Caliban, Anna = Miranda | Karbolineum

biosphere 0.999f

The analyses which I shall make in later chapters will show that Bruno was an intense religious Hermetist, a believer in the magical religion of the Egyptians as described in the Asclepius, the imminent return of which he prophesied in England, taking the Copernican sun as a portent in the sky of this imminent return. He patronises Copernicus for having understood his theory only as a mathematician, whereas he (Bruno) has seen its more profound religious and magical meanings.

Yates, Frances. Giordano Bruno and the Hermetic Tradition, Chicago 1964, p.155

File 2.03

A Greek woman who puts on her lipstick to go to the cemetery to tell off the dead. A gay couple who, in scouring the atlas for possible locations for a country cottage, regard Estonia as "a kind of very, very outer London suburb". The Jamaican woman who returns home twice a year to luxuriate in the "real" house she has built there but cannot bear to live in full time. The church organist who keeps every greetings card she has ever been sent, delving for the meanings in every commercial set of verses. The man who says he grieves constantly over the ghosts of the seventy left dead when, as a mercenary, he blew up an arms dump; he seeks consolation in online pornography. The woman in her early twenties who is tattoed and pierced in every conceivable place, and sees pain as part of her "sense of control" of her life.

Paul Barker, "Mince Pies and a cane", TLS September 5 2008, p.5

biosphere 0.999e

The sun, of course, is always a religious symbol and has always been so used in Christianity; but in some passages in the Hermetic writings the sun is called the demiurge, the "second god". [...] The admired Egyptian religion includes sun-worship, and the sun is among the list of the gods of the Egyptians given in the Asclepius.
These Egypto-Hermetic sun-teachings undoubtedly influenced Ficino's sun-magic, and they connected philosophically with Plato on the sun as the intelligible splendour or chief image of the ideas, and religiously with the Pseudo-Dionysian light symbolism. [...] the concentration on the sun in the astral magic, led upwards through the Christian Neoplatonism of Pseudo-Dionysius to the supreme Lux dei, and in this way the sun very nearly is for Ficino what it is for Hermes or for the Emperor Julian, the "second god", or the visible god in the Neoplatonic series.
The De revolutionibus orbium caelestium of Nicholas Copernicus was written between 1507 and 1530, and published in 1543. It was not by magic that Copernicus reached his epoch-making hypothesis of the revolution of the earth round the sun, but by a great achievement in pure mathematical calculation. He introduces his discovery to the reader as a kind of act of contemplation of the world as revelation of God, or as what many philosophers have called the visible god. It is, in short, in the atmosphere of the religion of the world that the Copernican revolution is introduced. [...] One can say, either that the intense emphasis on the sun in this new world-view was the emotional driving force which induced Copernicus to undertake his mathematical calculations on the hypothesis that the sun is indeed at the centre of the planetary system; or that he wished to make his discovery acceptable by presenting it within the framework of this new attitude. [...]
A recently discovered text tells us that Giordano Bruno, when advocating Copernicanism at Oxford, did this in the context of quotations from Ficino's De vita coelitus comparanda. This famous philosopher of the Renaissance thus saw the Copernican sun in some close relationship to Ficinian sun magic.

Yates, Frances. Giordano Bruno and the Hermetic Tradition, Chicago 1964, p. 153-155.

Boil 2.09

I found him standing over a battered filing cabinet with a hammer in his hand, and immediately had a good feeling.

H. Williams, "Freelance", TLS July 4 2008, p.16

biosphere 0.999d+

Er hatte keine Lust. Ein vitaler Mensch kann nicht aufgeklärt sein. Wie viel Schwäche ist nötig, damit einer aufgeklärt ist?
Alexander Kluge, Lebensläufe, S. 739

He wasn t motivated. A person full of vitality can t understand the world properly. How much weakness do you need to come up with intellectual clarity?
Alexander Kluge, Lebensläufe, S. 739
transmogrified by the compy-fuscator

his mukkil oobin laagh

The Bloomsbury Rhyming Dictionary is "an essential research tool" that no "poet or lyricist" should be without. The main pleasure is derived from the found poems which emerge from the lists of rhyming words. Try this one, which we call "Night on the Town":

frolic
shambolic
hyperbolic
melancholic

[...] We close the Bloomsbury Rhyming Dictionary (£8.99) with a cautionary tale of the casting-couch:

starlet
varlet
scarlet
harlot

J.C., "NB", TLS, March 28 2008, p. 36

ARLANC 1.79

Boothby, Purblind and Canker / Dryden, Lovelace, Fanshawe and Suckling / the three Brothers Falk / "wir Ekelexperten" (Winfried Menninghaus) / Colli and Montinari / Warpe, Wistfull, Kubitschek and McMingus

power magic

[...] early movies are ghostly in general, and not just because their favourite subjects included split personalities, doppelgangers and revenants, extrasensory perception and other parapsychological phenomena, but also because of the way that for technical reasons the actors moved in and out of what was still the completely motionless scene around them like ghosts walking through a wall. Most ghostly of all, of course, is the quasi-transcendental gaze cultivated by the male stage actors of the time which found its ultimate expression in film, a gaze that seems to be bent on a life in which the tragic hero no longer has any part.

W.G. Sebald, "Kafka goes to the movies", in Campo Santo, 2005, transl. Anthea Bell, p.165

biosphere 0.999d

An interesting example of applied magic, or power magic, is the Steganographia of Johannes Trithemius, Abbot of Sponheim, printed in 1606 but known in manuscript before that. [...] The Steganographia purports to be, and perhaps really is to some extent, about cryptography or ways of writing in cipher. It is also, however, Cabalist angel magic. The first book is about summoning district angels, or angels which rule over parts of the earth; the second is about time angels who rule the hours of the day and night; the third is about seven angels higher than all these who rule the seven planets. (Footnote: The names of these are: Oriffiel (Saturn), Zachariel (Jupiter); Samael (Mars); Michael (Sol); Anael (Venus); Raphael (Mercury); Gabriel (Luna), according to Johannes Trithemius, Steganographia, Frankfort 1606, p. 162) Trithemius aims at using this angelic network for the very practical purpose of transmitting messages to people at a distance by telepathy; he also seems to hope to gain from it knowledge "of everything that is happening in the world". The technical side of this science is very complex, involving pages and pages of elaborate calculations, both astrological and in conncetion with the numerical values of the angelnames; for example, Samael, angel of the first hour, equals 4440, which is the sum of the numbers of his eight inferior angels. [...] Trithemius lived too soon. He would be very happy in putting through a trunk-call to a friend at a distance, or in watching everything that is going on in the world with his television set. This is perhaps a little unfair, since there is a vast esoteric background to Trithemius' magic.

Yates, Frances. Giordano Bruno and the Hermetic Tradition, Chicago 1964, p. 146

tells agen his

best kent tael

die auferstehung im fleische (frohe ostern II)

Psalm 49,16: „Aber Gott wird meine Seele aus der Ge-
walt der Unterwelt erlösen."

Psalm 73,26: „Wäre gleich mein Fleisch und mein Herz
dahingeschwunden — Gott ist immerdar meines Herzens Fels
und mein Teil."

Anders als mit diesen durchaus zweifelhaften Zeugnissen
würde es, wenn sie vor der Kritik bestehen könnte, mit der
bekannten Stelle Hiob 19,25 — 26 sich verhalten, welche in
Luthers Übersetzung lautet: „Aber ich weiß, daß mein Er-
löser lebt; und er wird mich hernach aus der Erde auferwecken;
und werde darnach mit dieser meiner Haut umgeben werden
und werde in meinem Fleisch Gott schauen."

Diese Stelle, welche schon Tausenden zum Troste ge-
reicht, auch zu einem bekannten Kirchenliede Anlaß gegeben
hat, würde nicht nur für das Fortleben nach dem Tode, sondern
sogar für das Dogma von der Auferstehung des Fleisches
Zeugnis ablegen, wenn sie nicht auf einem kolossalen, man
möchte sagen, unverschämten Übersetzungsfehler beruhte und
nur besagte, daß Hiob zuversichtlich erwartet, Gott werde ihn
in seiner Not nicht im Stiche lassen, vor ihm erscheinen, auf
der Erde vor ihm dastehen, so daß er selbst nach Zerstörung
seiner Haut in dem von ihr entblößten Fleische noch Gott zu
schauen hoffe. Die Septuaginta hat den Übersetzungsfehler noch
nicht (...), erst in der Vulgata tritt er auf (...),
von welcher ihn dann Luther übernommen haben mag.
Wörtlich übersetzt, wobei allerdings einiges zweifelhaft ist,
lautet die Stelle: „Aber ich weiß, mein Retter lebt und wird
zuletzt hier auf dem Boden dastehn, und nachdem meine Haut
in dieser Weise zerstört sein wird, selbst aus meinem bloßen
Fleische heraus werde ich Gott schauen."

Deussen, Paul. Allgemeine Geschichte der Philosophie, Bd. 2, S. 182

ARLANC 1.78

Trois Gymnopédies
/ un / deux / trois /

Trois fragments de l'amour
/ un / deux / trois /

(right-click, save as)

Ostara Sanguinata

Der Osterhase wird zum ersten Mal vom Medizinprofessor Georg Franck von Frankenau im Jahr 1682 (andere Quelle: 1678) in seiner (medizinischen) Abhandlung „De ovis paschalibus – von Oster-Eiern“ erwähnt [worin enthalten eine] Beschreibung der negativen gesundheitlichen Folgen, die der übermäßige Verzehr dieser Eier mit sich bringe. / Es gibt daneben seit Ambrosius auch eine ältere Deutung des Hasen als Auferstehungssymbol. Die Verbindung des Hasen mit dem österlichen Eierbrauch ist jedoch noch unklar. […] / Durch deutschsprachige Auswanderer wurde der Osterhase auch außerhalb Europas verbreitet. / Jacob Grimm spekuliert in seinem Werk Deutsche Mythologie über eine germanische Göttin mit dem Namen Ostara, auf der Basis von Bedas Eostrae: „Die beiden göttinnen, welche Beda (de temporum ratione cap. 13) ganz kurz, ohne nähere schilderung, bloß zur erklärung der nach ihnen benannten monate anführt, sind Eástre und Hrede […]“ / Grimm - wie auch allgemein die deutsche Romantik - war sehr interessiert an einer germanischen Religion als eigenständiger Grundlage deutscher Kultur […] / Durch Grimms allgemeinen Einfluss auf die deutschen Sprachwissenschaft des 19. Jahrhunderts, fand Ostara eine weite Verbreitung […] / Der österreichische Esoteriker und Nationalsozialist Jörg Lanz von Liebenfels veröffentlichte zwischen 1905 und 1930 unter dem Titel Ostara, Briefbücherei der Blonden und Mannesrechtler eine Zeitschrift mit rassistischen Inhalt […]

The Easter Bunny is first noted by Georg Franck, M.D. in 1682 in his (medical) treatise ‘De ovis paschalibus – of Easter-eggs’ [in which he describes] the negative consequences of an excessive consumption of the eggs. […] / Since Ambrosius an even older interpretation considers the bunny as a symbol of resurrection. […] The connection of the Bunny to Easter egg customs remains unclear / German-speaking migrants disseminated the legend of the Easter Bunny abroad. / On the basis of Beda Venerabilis’ Eostrae Jacob Grimm speculates in his work German Mythology about a germanic goddess named Ostara: “The two goddesses which Beda (de temporum ratione cap. 13) refers to briefly […] are Eástre und Hrede […]” / Grimm – like the German romantic movement in general – was invested in a Germanic religion as an autonomous basis of German culture […] / Through Grimm’s influence on 19th century German linguistics ‘Ostara’ became widely acknowledged. / [...] Between 1905 and 1930 the Austrian esoteric and national socialist Jörg Lanz von Liebenfels published a racist periodical titled Ostara, epistles of the Blondes and the Judges of Man [sic]

(via wikipedia)

sanguine

Jesus' Blood Never Failed Me Yet

a story link

an excerpt: link

happig eastern

faas wie da stockmarket

Scanning headlines concerning the G20 conference / G20 as the 'Stunde Null' / 'stimulus' as the base metaphor for 'life' / vitalism and economy / Gedanken an das schöne Wort mit der bösen Bedeutung: Klüngel / Beim Wikibrowsen auf den Satz gestossen: "Der "Klüngel-Forscher" Frank Überall sieht dagegen drei Stufen des Begriffs: situative Kooperation, Netzwerke und Korruption." / Der diskrete Charm der Soziologie / The dramaturgy of the G20 Klüngel: perform situational co-operation, shake hands, grab 'n grin, represent networking, perform moral outrage (e.g. corruption) / Two dreams: the hooker with a heart of gold; capitalism with a heart of gold / Konkret recognizes the metaphor of the 'Trümmerfau' aka 'rubble women' for the G20 / They are the Queens of the stockmarket 1916-2009

biosphere 0.999c

Schon vor der Entzifferung der Keilschriften kannte man
den Bericht des babylonischen Priesters Berossos (280 a. C.)
und war geneigt, ihn von der biblischen Erzählung abhängig
sein zu lassen. Nach Berossos beschließen die Götter, und
namentlich Bei, die sündigen Menschen durch eine Flut zu
vernichten. Da erscheint Kronos (d. i. Ea) dem frommen
Xisuthros (babylon. Chasis-Ätra), sagt ihm die Katastrophe
voraus und befiehlt ihm, ein großes Schiff, 5 Stadien (= 925 m)
lang und 2 Stadien (=370m) breit, zu bauen, um in dem-
selben sich selbst, seine Familie und Freunde, allerlei vier-
füßige und geflügelte Tiere, sowie Speise und Trank unter-
zubringen. Xisuthros gehorcht dem Befehl; die große Flut
bricht herein, hört bald darauf auf, und Xisuthros
sendet dreimal hinter einander Vögel aus, um zu erkunden,
ob die Wasser sich verlaufen haben; das erstemal kommen
sie zurück, das zweitemal kommen sie zurück mit Schlamm
an den Füßen, das drittemal kehren sie nicht wieder. Xisu-
thros verläßt mit Weib, Tochter und dem Steuermann die
auf einem Berge aufgelaufene Arche, verehrt die Erde, opfert
den Göttern und wird mit Gattin, Tochter und Steuermann
um seiner Frömmigkeit willen in den Himmel versetzt. Die
übrigen verlassen die Arche, finden den Xisuthros nicht mehr,
werden aber durch eine himmlische Stimme belehrt, dafs sie
sich in Armenien befinden, und ermahnt, nach Babylonien
zurückzukehren und fortan ein frommes Leben zu führen.

Daß dieser Bericht des Berossos auf altbabylonischen
und nicht auf biblischen Überlieferungen beruht, ergab sich,
als man in der Bibliothek des Assurbanipal das trümmerhafte
Gilgames-Epos auffand, auf dessen XI. Tafel Chasis-atra
(Xisuthros), der hier den Namen Utnapistim führt, seine Ret-
tung aus der grofsen Flut in naher Übereinstimmung mit
Berossos erzählt. Für das hohe Alter der Flutsage aber spricht
ein Keilschriftfragment aus dem 21. Jahrhundert a. C, welches
sich auf dieselbe bezieht und schon den Namen Chasis-atra
enthält.

Deussen, Paul. Allgemeine Geschichte der Philosophie, 1913. Band 2, Teil 2, S. 58

a njoo sylins

ARLANC 1.77

Francisco Javier (1506-1553:) Senhora Del Mundo (Villancico) [5:16]

Enteignung 0.1

Die HRE ist eine der größten Pfandbrief-Banken der Welt. Versicherungen haben Hunderte Milliarden in Pfandbriefen angelegt, und für Länder und Kommunen sind sie ein wichtiges Instrument zur Kreditbeschaffung.

»Enteignet« wurden im Fall der HRE in erster Linie die Steuerzahler, die für das obskure Geschäftsmodell der Banker – Refinanzierung langfristiger Kredite durch kurzfristige Zockeranleihen – jetzt bluten müssen.

Trotz der Kapitalhilfen und Bürgschaften betrug der nominelle Börsenwert der HRE am Freitag nur noch 180 Millionen Euro und selbst dieser Kurs offenbart nur die Spekulation auf weitere Staatshilfen.

In diesem Zusammenhang von einer »Enteignung« zu sprechen, ist nahezu lächerlich. Die zur Disposition stehenden Anteile des Investors Flowers sind faktisch wertlos. Es wird lediglich verhindert, daß diese Heuschrecke bei einer eventuellen Konsolidierung der HRE von den Milliarden aus dem Bundeshaushalt profitiert. Zudem haben die Regierungsparteien in dem Gesetz festgelegt, daß das Unternehmen, sofern es überlebt, umgehend wieder privatisiert wird.

nach: Rainer Balcerowiak, "Wer wird enteignet?", Junge Welt, 21.03.2009, Seite 8

Labels: cut+paste

sauerbraten

animated meaning of
kkk
and the cooking instructions for a german dish

samatha and vipassana

What is certain, however, is that the Pali suttas never explicitly admit the existence of arahants who altogether dispense with the jhanas. It might also be important to note that the Sarvastivadins did not adopt the term sukkhavipassaka or any other term that quite matches it. While this may be just a matter of circumstance, simply because the term sukkhavipassaka arose in an exegetical camp geographically far removed from their own centers of activity, another more fundamental reason may also be involved. It is possible that the Sarvastivadins did not speak of a “dry-insight arahant” because they never introduced the scission between samatha and vipassana as sharply as the Theravadin commentarial tradition did but saw the path of any paññavimutta arahant to involve an interplay of these two meditative factors. To qualify as a “full paññavimutta” arahant, as one who is utterly bereft of jhana, this practitioner must end the development of samatha at a level called samantakadhyana, “threshold meditation”, corresponding to access concentration (upacarasamadhi) of the Theravada commentaries. But, it seems, they never conceived the idea of a meditator “who makes [bare] insight the vehicle” (vipassanayanika, suddhavipassanayanika), the distinctly Theravadin notion of the meditator who eventually reaches final fruition as a dry-insight arahant.

Bikkhu Bodhi. "The Susima-sutta and the Wisdom-Liberated Arahant", in: The Journal of the Pali Text Society, Vol. XXIX (2007), pp. 50–74

File 2.02

"Bridges are labour-saving expedients, unsung unless spectacularly large or beautiful."

Fergus Allen, "The muscular beauty of girders", TLS Feb 22 2008, p.23

ARLANC 1.76

In the inventory of British tongues - Scots, Cornish, Gaelic, Welsh, English - this ranks among the rarer:

Dis daes
a njoo sylins
faas wie da haar.

The author of Nort Atlantik Drift, Robert Alan Jamieson, does not say that his collection of poems is the first to be published in the language of Shetland, but his hope that the books "goes some distance towards representing a unique shoot of the Germanic tree of language in script form" suggests that it is. Jamieson provides a crib for his poems on the facing pages. Some, like the above, are fairly straightforward. ("These days / a new silence / falls with the sea-mist"), while others succeed in evoking a vigorous Shetland sound, even to ears unaccustomed to it:

Bobbie a'da aald Haa,
his mukkil oobin laagh boosin lugs,
tells agen his
best-kent tael.

(Bobbie from the old Hall, / his great hooting laugh buffeting ears, / tells again his favourite story.)

J.C., "Cheap Books", TLS Feb 15 2008, p.40

File 2.01

Very often one acts as if only that were evident what one can claim as evidence. This is mostly caused by the formation (such as it occurs in the infamous methodology courses at American universities) of a pre-given and learned cultural template. The evidence fetishism results in the fact that empirical works that do not automatically accept the same defintion of evidence as given meet with rejection. […]
Characteristically, entire “schools” or traditions can form around a single method of collecting data. For instance, certain contemporary ethnomethodologists will not admit anything else but conversation analysis – an analysis that they’ve reduced to a de-contextualised text – while they completely ignore all the data connected to the immediate context […] This “data” that is subsequently taken for the concrete in itself, is in reality the product of an immense abstraction […] but in this case an abstraction that is unaware of its own abstractedness. And this quickly leads to the monomania [of methods] of statistical distribution or of discourse analysis or of participant observation or of the depth-interview or of ethnographic description and so forth. The rigid subscription to a certain method subsequently defines ones belonging to a certain school in which its participants recognise one another, for instance, in their cult of “ethnography”, e.g. the ethnomethodologists in their exclusive love of conversation analysis. And if anyone combines ethnographic analysis with discourse analysis, this is seen as a flagrant break with methodological monotheism.
The same analysis would have to be done with regard to data evaluation methods, such as multi-variation analysis, regression analysis, path analysis, network analysis, etc. Here also pure monotheism dominates. It is possible that this is due to the fact that it provides an apparent methodological foundation for the arrogance of ignorance: yet even the most elementary sociology of sociology teaches that methodological condemnation verdicts are very often only a way to turn adversity into virtue […]
But I want to try to transform all these points of critique into a positive rule which quite simply says: Be wary of all sectarian rejections mantled in exclusive confessions of faith; instead aim to mobilise for each individual case all the methods that may appear relevant or practicable. […] I would almost like to say “prohibitions are prohibited” or: be wary of methodological guard dogs.

Pierre Bourdieu, Reflexive Anthropologie, Suhrkamp, Frankfurt/Main, 2006, pp.260-61, transl. mine.

Ofterdingen and Kropotkin

Friday, June 26, 2009

Werther at Marienbad

Wednesday, June 17, 2009

oz oz oz

Friday, June 12, 2009

belle et bete

scholarium novum

scholarium

Saturday, June 06, 2009

Projekte 0.1

Friday, June 05, 2009

German History IX

Wednesday, May 27, 2009

power magic, cntd.

Sunday, May 24, 2009

ARLANC 1.80

purey

Friday, May 22, 2009

biosphere 0.999h

Thursday, May 21, 2009

biosphere 0.999g

Wednesday, May 13, 2009

ARLANC 1.80

Boil 2.10

Tuesday, May 12, 2009

biosphere 0.999f

Sunday, May 10, 2009

File 2.03

Thursday, May 07, 2009

biosphere 0.999e

Sunday, May 03, 2009

Boil 2.09

biosphere 0.999d+

Saturday, May 02, 2009

his mukkil oobin laagh

Monday, April 27, 2009

ARLANC 1.79

Saturday, April 25, 2009

power magic

Thursday, April 23, 2009

biosphere 0.999d

Sunday, April 19, 2009

tells agen his

Saturday, April 18, 2009

best kent tael

Sunday, April 12, 2009

die auferstehung im fleische (frohe ostern II)

Saturday, April 11, 2009

ARLANC 1.78

Ostara Sanguinata

sanguine

Thursday, April 09, 2009

happig eastern

Saturday, April 04, 2009

faas wie da stockmarket

Wednesday, April 01, 2009

biosphere 0.999c

Tuesday, March 24, 2009

a njoo sylins

ARLANC 1.77

Saturday, March 21, 2009

Enteignung 0.1

Thursday, March 05, 2009

sauerbraten

samatha and vipassana

Tuesday, March 03, 2009

File 2.02

ARLANC 1.76

Saturday, February 28, 2009

File 2.01

Wednesday, February 25, 2009

outsides insides

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