User:Queenfeline/SPECIAL ISSUE 27/to gather together

to gather together / das Sammeln von/in Zeit

Sammeln

Eine Sammlung

(falt)plakat

Filmstreifen?

Kalender?

Texte

Zeichnungen

"Als Suche nach "Ordnung im Unübersichtlichen, Zufälligen, Grenzenlosen und Unbekannten" bezeichnet der Kulturwissenschaftler Andreas Grünewald Steiger das Sammeln. Zudem sei es für ihn "der permanente Versuch, damit fertig zu werden, dass die Zeit vergeht"." []

"Sammeln ist die Unfähigkeit, die Dinge dort liegen zu lassen, wo sie hingehören." – Walter Grasskamp

GET THAT PINK THERMAL PAPER GIRL!

structure

Is time structure? Do we use time to structure something else?

crystals

Take time to be formed (lol obviously)

this book!

decay

to declare something dead is must've been alive first.

– when we say a link is "dead", we're using a metaphor that implies the link once had life — it functioned, led somewhere, served a purpose. This language hints at a deeper intuition many people share: that the web feels alive in some way. Not in a biological sense, of course but there is a lot of organismic terms when it comes to the web – it grows, decays, evolves, gets "sick" (with malware), and even dies in parts (dead links, defunct sites). So while the web isn't alive like humans, it behaves in ways that resemble life: changing, reacting, replicating.

Digital decay – digital memory

Digital Memory and the Archive – Wolfgang Ernst (2012) – A more philosophical, media-archaeological look at how digital systems remember and forget, including how data "lives" and "dies."

Zombie Media – Garnet Hertz & Jussi Parikka (2012) – A media art theory essay about technologies that won’t die—obsolete but lingering in digital ecosystems. Parallels ideas of digital haunting and undead links.

Digitales Objektgedächnis

That "internet of things" thing

https://www.wolfgang-wahlster.de/wp-content/uploads/tN15_English.pdf – Digital Product Memory:Embedded Systems Keep a Diary

THE ROLE OF DIGITAL MEDIA IN THE FORMATION OF TRANSNATIONAL MEMORIES ON DISAPPEARANCES

PATINA

Patina die Zukunft der endlichkeit

EVENT – fading is not just loss

Something that tracks the time of the event

Interactive? Would like that! Visitors can "change the run of time" – add something to make it slower or faster

something thats decaying (candles? bit boring maybe) – Make a cool candle object ourselves ?

Place thermal paper under a heating lamp – watch the text disappear

Melting ice sculpture – lets something free every now and then

Use fabric and color it with onion skin (yellow) or beetroot (red/purple) curcuma (orangy yellow) – supposed to fade quickly in sunlight. so we could roll a lot of that fabric and let the visitors pull it out bit by bit and by that expose it to sunlight and see it fade (hopefully)

Quipu – let visitor make knots on strings. also count the amount of visitors that way. different strings for different measurements?! one for the people, one every hour...

Let people make marks onto smth

a piece of fabric with cyanotype – on it are placed everyday objects and people can take away an object so that its exposed to light

or let them place smth on there to block it from light

?

How can something be measured that is not perceptible to the senses? s.1

Do we not feel it passing ineluctably over our heads? s.4

"Is time a natural phenomenon? Is it a cultural object? Or does the substantive form of the word ‘time’ perhaps create only an illusion of an object? What do clocks really show when we say that they show the time?" About time, p.12

But is time, considered as an object or reflection, in fact nothing other than a conception of individual people? s.13

What is the relation of the physical process of a timing device, e.g. the clock mechanism, to the social function of the implement as communicator of time? s.13

What is the relation between these definitions of time, its definition both as a dimension of everything perceptible and as a social symbol which gradually evolves in the communal life of humans? s.35

how is it possible that something which appears, in general reflections, as a high-level abstraction, can exercise a very strong compulsion on people? s.45

Who in this case relates what, and to what end? s.46

Is it possible to imagine that they would automatically experience the connection of events in terms of time-sequences, recurrent or nonrecurrent? Is it possible to postulate, either, that, driven by an a priori condition of their ‘reason’, they would automatically experience everything in terms of time-sequences without even having worked out any time-meters, or that they could immediately set about working out time-meters on the basis of their experiences here and now? Or, if not here and now, how far could they get in one generation? s.60

how would people, biologically equipped as they are, experience the world if no knowledge, and especially no knowledge of concepts, had been handed down to them as a result of a long antecedent intergenerational process with its continuous exchange, confrontation and blending of experience and conceptualization? Could they instantaneously connect events in accordance with the concepts of time or mechanical causality? s.61

If, however, everything that is learned from others and is therefore an experience from ‘outside’ can be doubted as a possible illusion, may not the language which one has learned from others also be an illusion and the others from whom one has learned it, too? s.64

If one experiments with the ‘tabula rasa’ hypothesis of a group without antecedent knowledge learned from others, would it still be possible to maintain that, starting from scratch, they could at once perceive and conceptualize connections of events in the form suggested by terms such as ‘rational’ or ‘prior to all experience’, as a gift of their untutored reason, as a universal condition of the human ‘mind’? Would not, moreover, a regularity such as that of the principle of identity, which is often presented as an eternal ‘law of logic’ and perhaps even as an appurtenance of people’s individual reason, become recognizable simply as a function of people’s efforts to communicate understandable signals to others, if a human group is used as the hypothetical point of departure instead of an isolated individual? s.64

When and why did it become relevant for humans merely to ask whether the other night’s and tonight’s light signals in the sky represented one and the same thing? s.66

What relationship does the sequence of changes in the form of watches bear to the continuous social and personal changes of individuals? Different in kind, what have they in common? s.73

How does one determine the distance between two positions, that is, between the beginning and the end of speeches which occur one after another? How can one compare the interval between the beginning and the end of something which is continuously moving (a man’s speech) with that between the beginning and end of another continuous change (another man’s speech) which takes place before or after the other? How, then, can one make sure that the one does not run on longer than the other? s.102

However, if one does not immediately cover up the problem by saying they measured ‘time’ and insists on finding out what it actually was the Athenians measured, one can see quite clearly the hidden problem behind the word ‘time’; for as ‘time’ is not an occurrence directly accessible to sense-perception, how can one measure it? What does one actually do if one says that one measures ‘time’? s.102

Was the speed of the fall proportional to the distance? — to the time? — to the weight? Was the speed uniform? Did it change? Did it change uniformly? s.113

The question is: what exactly do clocks indicate? s.118

Is it good or bad for me or for us? What is the meaning and purpose of all this for me or for us? What is the connection between these events? s.172

Again, is the concept of nature abstracted from great numbers of observations about natural events? s.174

Heidegger

How is time exhibited in this way of encountering it, namely, as that within which things change? Does it here give itself as itself in what it is? Can an explication of time that starts here guarantee that time will thereby provide as it were the fundamental phenomena that determine it in its own Being? Or does the search for the grounds of the phenomena point us towards something else? .4

What do we learn from the clock about time? s.4

What is this now, the time now as I look at my watch? Is the now at my disposal? Am I the now? Is every other person the now? Am I the now, or only the one who is saying this? With or without any explicit clock? s.5

What is involved in the fact that human existence has already procured a clock prior to all pocket-watches and sundials? Do I dispose over the Being of time, and do I also mean myself in the now? Am I myself the now and my existence time? Or is it ultimately time itself that procures for itself the clock in us?

Would it not be sufficient to point out that acts of consciousness, mental processes, are in time - even when these acts are directed towards something that is not itself determined by time? s.6

Yet how is this entity to be apprehended in its Being before it has reached its end? s.10

Is the Being of Others not able to substitute for Being in the authentic sense? s.11

How do things stand with this asking as an asking that loses time? Where does time go to? s.15

Does it not thereby betray itself in what it does with time, in so far as it itself is, after all, time? Does not theuncanniness of Being irrupt here? s.15

Yet to what extent is time, as authentic, the principle of individuation, i.e., that starting from which Dasein is in specificity? s.21

What is time? became the question: Who is time? More closely: are we ourselves time? Or closer still: am I my time? s.22

What does it mean to run out of time?

loose thoughts

– waiting, to be bored

– chess time keeping

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