dimanche Nantes :
1- modélisation 3D pour le prototypage d'un exerciseur des muscles vaginaux
2- organiser et documenter HardGlam spéciale pechblende matériel édition Avec glamour à gynepunk
3- écrit quota du personnel pour hackteria texte
http://differences.dukejournals.org/content/23/3/206.abstract
http://senselab.ca/wp2/
Microorganisnism for Macropleasure
as a trainner kit
Paula Pin arrives after her Prototype Making Residence in Fablab Plateforme C [www.plateforme-c.org] in Nantes and introduces a 3d printed speculum for vaginal training & pleasure. This new biohacking tool is an extension of the GynePunk project, which unveils taboos with DIY biohttp://pad.constantvzw.org/public_pad/difractocenelab techniques, DIT science & medical hacks reverse engineering. Expect grassroots sexual politics empowerment by electroestimulating the anatomy of pleasure while showing the lasted developments and playfull prototypes under the main frame BioAutonomy from Pechblenda lab.
http://hackteria.org/wiki/Dildomancy_hacking_science_and_DIY/DIWO_low_cost_pleasure_and_vaginal_trainning
micro, micro, micro muchos micros repetidas veces hacen macro.,,., pero cuanto trabajo se necesita para limpiar toda esta basurita = infinito ( recuerdo la sensación de pensar en infinito ) y no encontrar solución .,.,.,.,.,
pensar en infinitas manera de empezar con lo micro micro y tirar lineas varias para con muchos micros ,,...., macro limpiar, o tb podemos pensar en infinitas capacidades de mutación y dejarnos llevar infinitas veces, tirar al suelo miles de colillas, casi tantas como macroinfinito, y seguir colaborando con lo micro micro, que pronto estaremos macro macro infinitamente mutadxs hasta desaparecer en lo micro micro , na no nano naaaaa nooooo y devenir molar .,.,.,., eso si no tan solo como dicen por ahí pura información, somos materia, pork sin materia la energía que se necesita para transmitir información incluso a nivel molecular no .,,.,.,.,. realizaría su trabajo ( físico) mmmnmnmn bueno puede que todo sea en el aire y que la sensación de habitar diferentes entornos con multiples cuerpos sea posible pork constituidas por mucha muchas mola modalidades que symbiotizan, despiertan, mutan, se vuelven al pasado como suerte de un primitivismo que al menos no dependía de tdo el mal que injustamente le hemos delegado a la naturaleza que nos habita, hemos la mayoría luchado inconscientemente contra natura, contra la molaridad desde muchos lugares, y lxs conscientes por conveniencia o por desidia se han dejado autodestruir destruyendo la naturaleza que ya no consideramos fuera de un cuerpo , sino que es ahora que esa naturaleza más que nunca dañina deviene nuestro cuerpo.,.,,.,. .,.,.,
The Global Factories of Capital are working overtime to produce – as Sloterdijk reminds us, the “last human beings”
Some studies even suggest that the sex of each cell drives its behaviour, through a complicated network of molecular interactions.
http://knowledge-ecology.com/page/2/
as Sloterdijk reminds us, the “last human beings”.1
espheres, bioespheres
sigo fantanseando, cada vez mas la idea y la sensacion de escalar ciertas formas organicas de algunos elementos vivos se me hace mas y mas presente
hoy me he despertado pensando en el movimiento de los cilios de la dafnia y como no ha vuelto tb a mi , la imgagen de la medusa/vagina, con sus ritmos equiparables al movimiento vaginal mientras eyaculas
Nature queer performativity
espero que toda esta idea de introducirme cosas semi vivas, con reminiscencia a lo vivo, no sea derivada de algun atisbo a ganas de parir ( ops lo he escrito) m,,m,m significara algo todo esto, estare degenerando nuevos modos de parir, de jugas¡r con una fantasia, sciencia ficcion que años despues comienza a realizarse ?
sera ? quiza quiza quiza ! ! !
he soñado de nuevo con el enorme fluido turbulento de las aguas salvajes de los oceanos donde la medusas bailan al un ritmo ,,,.,,. microvibratorial, produciendo a quien las mira, un sentimiendo de una cercana afinidad, calma placer orgamisco
speculative science friction
matter that matters
propiocepcion,,.,. ecology merge body
The speculative is about leaving the comfortable waters of human narcissism behind and venturing out once more into the “great outdoors” of objects, material processes, vibrant matter, geological and cosmological time, and thus simultaneously enacting a philosophy that rediscovers the more-than-human ecologies that we are embedded in. Much of this work offers means with which to think the materiality of power and to grasp the cartographies of capitalism.
Key to this is the common theme among the new speculative philosophers and their antecedents on leaving behind the tired distinction between nature and culture. Any anarchism today must be able to think about nature in ways that avoid reproducing the modernist trap of treating it as separate from humans- some raw material “out there” that we can ceaselessly take as exclusively our own inexhaustible means to freedom. We are embedded within ecologies and are ourselves units of alien ecologies.
Many anarchists have engaged with continental philosophy only begrudgingly or not at all. The epithets of idealism, self-importance, separation from everyday concerns, and theoretical self-indulgence, as well as a certain stale boredom, haven’t gone unanswered by certain circles of philosophers, anthropologists and sociologists.
The speculative turn towards materialism and realism offer an opportunity for anarchism to re-engage with a different kind of philosophy. The purpose of a reading group that explores the possibilities of speculative anarchisms will be to assess whether the speculative turn is able to help us make sense of the multiple crises that we find ourselves faced with and whether there is anything that anarchists and anarchist perspectives can make use of in these works. It remains an open question
your conscious experience, allowing you to finally become one with the most supreme being of our times.”
HarDglaM
http://supercommunity.e-flux.com/topics/politics-of-shine/
eNTANGLEMENTS OF ECOLOGIES
http://additivism.org/manifesto
Whereas Weismann in his article deals with the full range of modalities and comes to more refined conclusion:
“On this view, the brain will not be merely replaced by the computer, or reduced to prosthesis, but rather asympotically augmented and multiplied; perhaps beyond every recognitional model. Indeed the mutant character of these abstract machines to be constructed indicates their profound capability to extend beyond all present modalities of collective expression, to inaugurate new (artistic, scientific, philosophical) experimentalisms; and indeed prefigure the decoding of the topological divisions which striate these variadic experimentalisms, to unfold a newly-reunified and joyous thought without image, an indivisible science/art/philosophy to-come.”
concepts are never pre-programmed. Rather, they are experimental effects of an on-going process which emerge in the doing, and merge with making
has adopted the term “research-creation” to describe its activities, with the goal of fundamentally rethinking “theory” and “practice” in a way that overcomes the all-too-common antagonism between the two. What distinguishes the SenseLab’s approach to research-creation is its emphasis on philosophy as a creative practice in its own right, and its sustained dedication to live experimentation with new forms of transdisciplinary collaboration. SenseLab projects engage in the process of thinking by doing, always with the understanding that concepts are made in and through the event. They practice philosophy as a catalyst to other modes of creative endeavour, never their judge or master.
media ecology
as well as such informational entities as memes—come from Whitehead, Simondon, Nietzsche as well as Guattari and contemporary writers such as Katherine N. Hayles. What emerges is a different genealogy for theories of media ecology.
The Ecological Microbiome of Cognition
In the workshop’s keynote, titled ‘A Microbial Unconscious’, Allan Young presented one such possibility – a view of neurosocial science in which we envisage the microbial world in social, political, and economic terms.
This serves as a critical response to the growing brain-centered literature, with the argument that “once we extend our conception of the brain to include the brain-gut axis, we have an additional reason to call the social brain ‘social’, since its functional elements now include an interactive microbial society.” Using the lexicon of microbiologists and other scientists studying the immune system and infectious diseases, Young’s talk described the complex interactions and communication between bacteria using words like ‘communities’, with some bacteria ‘cheating’ by benefiting from the ‘social life’ but not contributing, some conducting ‘exploitation’, and some bacteria acting as ‘suicide bombers’ if sacrificing themselves means saving more bacteria. This begs the question, as Young asks, “Do bacteria have a ‘rich social life’, as microbiologists claim, or does this claim anthropomorphize a truly asocial nature?”
Cognition is always collective, ecological, and historical. Makes me wish I could get a degree in microbiology.
Concept and Capacity: The Ecology of Knowledge
May 13, 2015 § 5 Comments
Below I am posting a draft of one of two papers I’ll be giving in just a few weeks down in Claremont, CA for the 10th International Whitehead Conference. (See my abstracts here and here.)
In Process and Reality Alfred North Whitehead writes, “a new idea introduces a new alternative; and we are no less indebted to a thinker when we adopt the alternative which he discarded. Philosophy never reverts to its old position after the shock of a new philosopher.”[1] In this paper I ask, what is an idea? How does it introduce a new alternative? How does this new alternative relate to knowledge and experience? My aim is to persuade you that the best way to understand an idea is to describe the ecological relations among thought, action, and perception.
To present my position, I draw on literature from the philosophy mind, particularly enactivism, to propose that knowledge is a skill of engagement. It is an attunement to new contrasts made possible by the coordination of multiple species, practices, and technologies. Similarly, I define conceptualization as a speculative capacity, a performance of the body that leaps the subject beyond immediacy into the spaces of difference afforded by the present. I conclude by suggesting that the ecological view of knowledge has important consequences for the politics and ethics of first-person experience.
Enactivism
A brief introduction to the framework known as enactivism will help to advance our discussion. To introduce enactivism I describe four core concepts that taken together provide a basis for understanding the enactive approach to cognition.
These concepts include embodiment, autonomy, lived experience, and sense-making.[2]
In the enactive framework, the living body’s engagement with the surrounding environment is central. In this view, the brain is a necessary but insufficient condition for the possibility of cognition because the brain’s activity is intimately dependent upon and related to the actions of the body, on the one hand, and the body is intimately related to and dependent upon its engagement with the environment, on the other. The embodied view of mind is thus also an extended view of mind. Mind on this account is an open-ended and context-specific engagement between the body, which includes the brain, and the environment, which meets the body’s actions.
Autonomy is also central to enactivism. In this context, autonomy refers to the adaptive and self-organizing capacities of the organism.
Every organism is organized in a way that requires continuous reproduction and maintenance. Organisms are not simply given as what they are; instead, organisms achieve their existence in an ongoing way through a variety of metabolic and developmental processes that must be pursued. A corollary here is that each organism has an immanent purpose—a basic self-interest or aim—that makes it a center of value that generates ends from within its own sense of significance. An organism’s behavior can in turn be understood in terms of these needs, values, and concerns.
The third concept is lived experience. Lived experience, on my reading, is central to enactivism for two reasons.
The first reason I call the existential imperative. The existential imperative is important insofar as it allows us researchers to track third-person accounts of cognition as a physical process alongside first-person accounts that render available what being alive is like from the point of view of phenomenal awareness. As I’ll describe in more detail in the next section, perception is a skill that requires cultivation, and the methods which enable that cultivation—which include contemplative or religious practices, experiment, learned know-how, phenomenology, art, music, athletics, and so on—are central to the body’s engagement with the world since it is through these capacities that we participate in our surroundings.
()&)(&)(&)(&)(&)(&(=&)(&=&
“Our bodies are made up of trillions of different types of cells that carry out specific life processes. The way that these cells function is defined by the microscopic complexes contained within, which are smaller than the wavelength of light. Often times, dysfunction of these tiny cellular complexes lead to diseases, such as cancers and neurodegeneration. In this presentation, The Scripps Reasearch Institutes’ Gabriel Lander takes you on an exploration of the field of “structural biology”, and the use of an important tool that allows us to image the impossibly small nanomachines in our cells, in order to find out how they work and interact with each other.”
ecoshophy ... what that it means to be milieu enviorenmental ?
you are mediation people, screens people
how we understand mediation in terms of ecosophy ,m,m,m,m,m rosa rosa
how we are to think algotimic
Concept
The concept, then, is a tool, in Noë’s sense, a technique for grasping new details among phenomena, but it is more than that, too. It is also a technique of transformation, a force that transforms the individual through the technique of thinking. To paraphrase Isabelle Stengers, the concept is a practice of thought which makes the maker in the act of thinking.[31] This self-making dimension of Stengers’s thought realizes itself in what she calls the ecology of practices, or the ways in which we are captured and transformed by our own modes of engagement. The organism capable of exerting such conceptual disclosure upon its own mode of engagement is a unique place within the overall evolutionary picture, a place where matter becomes concept in the mode of phenomenal awareness.
/(/(/(&/%&%$&$)??=)?=(()/&(%/%&$$%·
MicroMacropleasure Open laB
Over the course of their research will explore connotations of production through a synthesis of actions, sculptures, prototypes and installation. Perverting streamlined techniques of traditional medical devices determined by functionality and profit, the artists will scramble logics of efficiency in favor of excess and pleasure.
In exploring these intra-related questions the proto matter/experiencies created through multiples experiments/ activities will expose the body as diffracted entangelements agency that becomes what would later define as a non identities or diffracted entities.
the performance of knowledge
As a karen Barad defines :
Barad propose that true knowledge has an experiential performative aspect--what I am calling “the performance of knowledge.” Instead of representing an independent world, this perfomative aspect encompasses the relations and exchanges (i.e., information, communication, intelligence) between bodies, objects, environments: an ongoing embodiment that emerges from our various capacities. Performing knowledge is an enactment of a world that is inseparable from the performing body. This performance restructures our very selfexperience changing our body, our chemistry, our muscles, the patterns of our neural connections—just as this performance changes the world through our participation in it. Thus, knowledge is more than something that you have, it’s something that you do – the performance of knowledge.
and then we will question once again what the old medical and cultural institutions have refused from the comons of knowledge . for example what they did when the witches were burned
to enter directly into the philosophy of biopower, making our bodies the most desirable technology, and using scientific processes that serve as a testing ground and
body with his extrasensory perceptive and reconnect our ability to enable microorganisms in the macro universal organism that together inhabit
The open lab becomes a proposition: the mediator of boundaries and comfort as it binds the viewer’s body to the work.
The Session will culminate with the performative presentation in which visitors can try on and wear the prototypes and samples.
--------------------------
suggestion:
MicroMacropleasure Open laB
Focus by zooming in and out.
Over the course of the research the lab will research connotations of production (modi operandi) by a synthesis of actions, choreographies, sculptures, prototypes and installations. The Lab will pervert the streamlined techniques of traditional medical devices, which are determined by functionality and profit. The logics of efficiency will be scrambled in favor of excess and pleasure. The research of the body as a static 'object' is extended into a body in flux of cellules, energy and desire.
MicroMacropleasures catabolizes us with biopower, by making our bodies the most desirable technology and by using scientific processes as a testing ground. By activating the body's extrasensory perceptions, the lab stimulates our potential to enable microorganisms in the macro universal organism that we together inhabit.
We will question (once again) what medical and cultural institutions have banished/expatriated from the commons of knowledge. In exploring these intra-related questions the proto matter/experience, created by multiples experiments/activities will expose the body as a diffracted entanglements, an agency which becomes - what would later be defined - as a non identities or diffracted entities.
Lab Sessions will culminate in a performative presentation in which visitors can try on and wear the prototypes and samples. In the sessions the open lab becomes a mediator of boundaries and comfort as it binds the participant’s body to the work.
The performance of knowledge, as Karen Barad defines :
Barad propose that true knowledge has an experiential performative aspect--what I am calling “the performance of knowledge.” Instead of representing an independent world, this perfomative aspect encompasses the relations and exchanges (i.e., information, communication, intelligence) between bodies, objects, environments: an ongoing embodiment that emerges from our various capacities. Performing knowledge is an enactment of a world that is inseparable from the performing body. This performance restructures our very selfexperience changing our body, our chemistry, our muscles, the patterns of our neural connections—just as this performance changes the world through our participation in it. Thus, knowledge is more than something that you have, it’s something that you do – the performance of knowledge.
LAb Session 01 – 2015 - M HKA/S14 - Daemons & Shell Scripts - "squitwerking"
twerking and scientific vaginal explorations as biopolitical instrument while hacking and assembling DIY sequencers, loopers, producing noise performing noise: that is an ardous assertion of freedon against an order that seemed immutable
--------------------------