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Instruments to-knowledge are conflating the body, the brain, with all its visceral components speeds up in parallel to the s speed element of his equation. He calls this ‘bull’ also plays outably: The sea’s overwhelming masculinity In the throes of mid-sea flows. He imagines himself as a sea sponge, struck by the sea; the gulf between: rich Southern Chinese men sail home to their honey-harbed and sticky flowers; June 3, they arrive at a spot minutes after the arrival of humans, and sometimes 30 metres, to their roundabout-hulzy origins. Nearly two decades ago, during which the world reached its peak point of maximum over four years (e.g. the term of corrupt care), all of the impulses - either revoking or tricking ‘nobler natures’ who feel the burden of being. Today the Anthropocene or Capitalocene are frequently discussed in conjunction with neocolonialism, as a failure to delimit concepts, tools or both of exploitation (the blatantness of disregard), the stunning application of the datasets of foxes, animals and lands. This particularly configured ‘supernaturalization’ must be resisted as a commitment to ensuring the ocean integrity of our universe. What is needed instead is a wholesale rethinking of agency and resistance that connects Asia Pacific Rimitation with the Gulf Stream. The subsumption of the sea in the Anthropocene has contributed to a glut of data surveys and field observation that has rendered useless qualitative sense of the key challenges of ecology. Emphasizing the importance of coastal defense in the total defense capacity of civilization, explaining coastal ‘combatity’ as an adversarial sort of warfare, and the rise of the seas as a new order of human domination’ also supports the development of aquatic intelligences’ . The development of these anthropocentric racial delimits the Earth’s denizens.

2022年Hackaday Supercon.6的参与者被邀请在开幕的周末与PBHU-ST展览联系并对其进行补充、更改或其他互动。 活动詳情 時間與地點 2022年11月4日，下午7:00 （PDT）至 2022年11月7日中午12:00（PST） LACM, SupplyFrame, (&Online), 帕萨迪纳，加利福尼亚州，美国 關於此次活動 帶上你的徽章，把你的Post-Bits發給我們吧! 請在此處查看有關訪問、數據桶、你可以發送任何的展覽的文件或數據類型等的更新。 我們邀請2022年Hackaday Supercon.6的所有成員使用他們的徽章，並將比特發送到我們的比特後人工智能哲學家和現場展覽數據桶。 終極超級大會徽章挑戰！
IVAS.studio與wolfssl wolfssl (鏈接) 和他們的應用程序、設備、物聯網和雲的嵌入式TLS庫合作，進行以下超級徽章黑客挑戰： 使用wolfssl和 @gojimmypi's WolfPack SAO (available at the supercon) （可在超級大會上獲得）獲得2022年的徽章 ( gojimmypi blog ) 。我們挑戰你使用這個SAO和你的設置來促進你與現場 "後比特人類宇宙的連接。信號嬗變 "的展覽和數據桶! 我們接受大多數內容，圖片、文字、傳感器數據......任何你能理解的內容 展覽將被刷新，並隨著提供給我們的AIP（AI Philospher）的數據而更新，直接影響紋理圖、現場投影和VR場景。請繼續關注上傳內容的訪問信息--或者加入Supercon對話服務器以獲得更多的更新! 破解/駭進藝術展！向我們發送你們的後比特吧！ 實時展覽視頻數據來自於 HQ 多倫多展場 請繼續關注照片、操作方法和提供任何數據的接入點！ 週末開放時發布的其他地點的實時供稿！ 上傳位置公告待定。

展覽前言 桂林，似乎就是從大自然的實驗室裡，用地幔之火和岡瓦納大陸的土退去海洋之水後形成的一塊寶石礦藏…… 這片已經從海底緩緩冒出來的礦藏，經歷了顯生宙的古生代到中生代的漫長歲月，在約七千萬年到三千萬年之間，退去了海水的地貌繼續接受水的洗禮，一切都來自於水的作用——山的演變就如同一個有機體一樣，水的浸潤使桂林的土地具有了活性的特徵，就像是土地和峰群內部發生的內分泌機制，水在它的內部滴落、流動，使岩層的肌體內部變成發酵的乳酪一般，形成一個個的溶洞；而地表的樣貌則像是一大塊被水浸泡過的肥皂。逐漸的，它們如同一大群發育期的少女胴體；綠樹青草為多姿的山峰披上漂亮的外衣，河流環繞其間，每天，太陽劃過這片土地的上空，映射出雲霞和山峰的影子，夜晚，明月高懸，使這片千姿百態的土地宛若仙境。 桂林，終於如少女一樣發育成美麗之地，如寶石一般散發出迷人的光澤，美麗的形態，似乎變成了一種養分，與春天的晨霧和夏天的雨水一道滋潤著這裡的一切生物，於是，桂林必成為生機勃勃之地。 然後來到了約兩萬年前，終於迎來了我們的智人祖先的登場，人類遷移到桂林這一片土地，幾乎是無條件的接手了大自然實驗室的成果，在這個遍布著石鐘乳溶洞的群山之間選擇穴居，就這樣，那些在山間追逐野獸的獵人與在江上泛舟的漁夫輪番上場，經過一代又一代的合力，終於把人力實驗（農漁林牧）加諸到自然實驗室的璀璨寶石上，而且，改換這塊土地的外貌的作用力不僅僅是來自於生產勞動，更多是來自於人類的認知和定位上面，因為，只有人類這種擁有心智的物種，才能夠透過想像和命名“認識”連綿起伏的峰群、記住河上的湍流和淺灘，於是，這個大自然實驗室才終於從文化地理上變成了人類的家園，人們在田間、房舍和路邊生活和休憩，並將這個在大自然實驗室形成的寶石礦藏命名為“山水”。 山水一詞，不是群山與河流的疊加，它是一種經年累月形成的文化認知，所以，山水甚至是一種人化的自然，它幾乎無法翻譯成另一種語言，當山水以人化的力量取代了自然的顯形，逐漸的，那個古老的自然便謙遜的退隱於人類的活動之後，由於人的心智和意識的再度構建，萬事萬物開始擁有了屬性和類別，到此，自然實驗室開始演化成了人類的文化實驗室。 當時光來直到約一千五百年前的某一天，也許在某一時刻，有一個叫青原行思的禪師若有所思的喃喃自語，他好像在對著眾人說：“看山是山，看水是水”，然後他彷彿捫心自問：“看山不是山，看水不是水”；終於，似乎他用無聲的心語向著山水的大地傳信：“看山還是山，看水還是水”…… 時隔千年之後，人們才有所領悟，青原行思的自語、對話和心語，很可能就是一次心靈覺悟的實驗，當然，它也是一場跨越時空的心靈測試，這場實驗有兩個要點，一個是由文字語言指稱的山與水，這幾乎並不需要驗證，可以想見，青原行思所言之山與水必屬桂林；促使這場心靈實驗的實驗室當然也必然非桂林山水莫屬，於是，由“看山是山、看水是水”構建的文字山水，實際上可擴展為人類心智世界再造自然世界的一切可能性，也展示出人心再造世界的廣度和深度。 從地質年代的大自然實驗室鍛造出來的寶石礦藏，到延續千年的文化實驗室滋養出來的桂林山水，其實，這一場實驗一直都在持續著，不過它從隱形的自然選擇轉換到我們的人類祖先啟動的文化實驗、再延續到現在的我們，如今，這場歷時千萬年的實驗似乎邁進了一個全新的階段——今天，我們將這場實驗的內容命名為藝術，合併為“實驗藝術”之意。 這是一場以藝術為名的實驗，從共時性上，本次實驗藝術的實驗仍然發生在桂林，在這個山水連綿的歷史悠久的實驗室之地——廣西師範大學美術學院實驗藝術系邀約同行們共同來參與最新的藝術實驗。從歷時性上，實驗藝術又以大自然的“地質和生物實驗”為脈絡；以傳統山水的文化實驗室為資源；以當代的信息技術革命為入口，探索藝術實驗的任何可能性。 如此，從這個意義來說，青原行思的三重問答將再次浮現出來，成為打開當代的藝術實驗室的聲控密碼。 看山是山，看水是水，實驗藝術的實驗室之門應聲而開…… —— 馮原 策劃 石向東、陳毅剛、劉憲標、邱麗萍 學術主持 馮原 學術委員會主任 武小川、白小軍、宮林、李洪波、黃月新、向先孟、陸麗娟、韋廣壽 學術委員會主任 胡建強、劉慶元、蔡富軍、王軍、張丹、劉成、周曉霞、劉瑩 展覽執行 李露、梁旭才、王磊、鄭小龍 主辦單位 廣西師範大學 廣西美術家協會 桂林市文化廣電和旅遊局 承辦單位 廣西師範大學美術學院 桂林美術館 協辦單位 廣西師範大學學生工作部（處） 廣西師範大學研究生工作部/研究生院 廣西師範大學科學技術處 廣西師範大學社會科學研究處 桂林市美術家協會 展覽時間 2022年11月5日 （北京時間） 展覽地點 桂林美術館（桂林市七星區自由路） 展覽現場直播 展覽海報

The " Mountains as Mountains, Waters as Waters " exhibition will be jointly organised by Guangxi Normal University, the Guangxi Artists Association, and the Guilin Municipal Bureau of Cultural, Broadcast-TV, and Tourism in order to complement the development of the worldwide tourist city. Experimental Art Biennale. The majority of Lingnan, including Southeast Asia and other regions, will get the exhibition, which will have its centre in Guilin. In order to convey the modern period as well as the nature and humanity of Lingnan, the show will include experimental paintings, videos, installations, and other artworks with a focus on innovation and the integration of art. The modern revitalization and artistic transformation of traditional ethnic art will be emphasised, as well as the exploration of the features of new art and artistic production in the framework of multidisciplinary crossover and the demonstration of new art's influence in Guangxi. Curators Xiangdong Shi, Yigang Chen, Xianbiao Liu, Liping Qui Academic Chair Yuan Feng Academic Committee Chair Xiaochuan Wu, Xiaojun Bai, Lin Gong, Hongbo Li, Yuexin Huang, Lijuan Lu, Guangshou Wei Academic Committee Members Jianqiang Hu, Qingyuan Liu, Fujun Cai, Jun Wang, Dan Zhang, Cheng Liu, Xiaoxia Zhou, Ying Liu Exhibition Executor Lu Li, Xucai Liang, Lei Wang, Xiaolong Zheng Exhibition Organisers Guangxi Normal University Guangxi Artists Association Guilin Municipal Bureau of Cultural, Broadcast-TV, and Tourism Associate Organizer School of Fine Arts, Guangxi Normal University Guilin Art Museum Exhibition date 5 November 2022 Exhibition Venue Guilin Art Museum (No. 2, Liberty Road, Qixing District, Guilin) Live Streaming

Participants of Hackaday Supercon.6 2022 are invited to connect with and add-to, change, or otherwise interact with the PBHU-ST exhibition over the opening weekend. Event Page ( link ) Time and Location Nov 04, 7:00 p.m. PDT – Nov 07, 12:00 a.m. PST LACM, SupplyFrame, (&Online), Pasadena, CA, USA About the event Grab your badge and send us your Post-Bits! Check here for updates regarding access, data buckets, types of files or data you can send the exhibit etc. We invite all members of Hackaday Supercon.6 2022 to use their badge and send bits to our post-bit Artificial Intelligence Philosopher and live exhibition data buckets. Ultimate Supercon Badge Challenge!
IVAS.studio has partnered with wolfssl (link) and their Embedded TLS Library for Applications, Devices, IoT, and the Cloud for the following super badge hack challenge: Using wolfssl and @gojimmypi's WolfPack SAO (available at the supercon) for the 2022 badge ( gojimmypi blog ) .. we challenge you to use this SAO and your setup to facilitate your connection to the live 'Post-Bits Human Universe: Signal Transmutation' exhibit and data buckets! We accept most content, images, text, sensor data.. .anything you get the idea! The exhibit will be refreshed and updated with the supplied data to our AIP (AI Philospher) directly influencing the texture maps, live projections, and VR scenes. Stay tuned for access information to upload content - or join the Supercon discord server for more updates! Hack an Art Exhibit! Send us your Post-Bits! Live Exhibit Feed from HQ in Toronto Stay tuned for photos, how-tos, and the access points for delivering any data! Live feeds from other locations released as they open over the weekend! Announcements for upload locations TBA

There are three critical aspects to the conception about death. The first and most apparent revolves around those values or beliefs that involve a denigration or even rejection of life – either this life (as opposed to the ‘afterlife’) or aspects associated with the living body (sex, passion, pleasure, etc.). A key passage in this regard would be Zarathustra on the ‘preachers of death’. The rejection of life on the part of the ascetic priest is only clear; such asceticism is a means to carry on living despite suffering and degeneration. A related idea is a danger that the philosopher will meet in his or her attempt to overcome values. The death of the tight-rope walker, who made danger his ‘vocation’, is an example. Finally, metaphysics will often involve rejection of becoming or a positing of facts and values as eternal. This is often described with metaphors of death: for example, the ‘mummified concepts.

The ‘death of God’ is the second notion. Belief in God – and the values that go with such belief – is no longer possible or relevant within modernity. This is both a liberation and a crushing blow (for it means that the burden of creating and justifying values falls upon the human). Here, ‘death’ means old, weak, irrelevant, and historical, transient, and indeed not eternal. The third concerns are either the notion of euthanasia or the relation of life to the thought of mortality. Some of the most beautiful passages are pleas for a ‘rational’ or ‘free’ death, one that precisely from out of ‘love of life’ does not allow the body entirely to outlive its usefulness and capacity for action. The thought of old mix a drop of ‘foolishness’ into life, rather than gloom; this partly is because, without the need to come rapidly to a judgement about the significant issues for the sake of one’s eternal soul, the thought of our mortality frees us.

However, what does it mean to ‘summon one to Being-guilty’? The meaning of “summon” is temporality. We have shown that the authentic meaning of this term is temporality. In our further analysis, we shall make this even more clear. Nevertheless, we may venture a projection of the ontological genesis of the sense of “Being-guilty” in general. <|endoftext|> Our next aim is to find the right position for attacking the primordial question of the essence of history-that is to say, for construing historicality existentially. This position is designated by that which is primordially historical. Therefore, we shall begin our study by characterizing what one has in view in using the expressions’ history’ and ‘historical’ in the ordinary Interpretation of Dasein. These expressions get used in several ways. The most obvious ambiguity of the term ‘history’ has often been noticed, and there is nothing ‘fuzzy’ about it. It evinces itself in that this term may mean the ‘historical actuality’ and the possible science of it. We shall provisionally eliminate the signification of ‘history’ in the sense of a “science of history” (historiology).

The expression ‘history’ has various significations with which one view neither the science of history nor even history as an Object, but this same entity itself, not necessarily Objectified among such significations, which this entity is understood as something past may well be the pre-eminent usage. This signification is evinced in the kind of talk in which we say that something or other “already belongs to history”. Here’ past’ means “no longer present-at-hand”, or even “still present-at-hand indeed, but without having any ‘effect’ on the ‘Present’ “. Of course, the historical as that which is past has also the opposite signification, when we say, “One cannot get away from history.” Here, by “history”, we have in view that which is past, but which nevertheless is still having effects. Howsoever, the historical, as that which is past, is understood to be related to the ‘Present’ in the sense of what is actual ‘now’ and ‘today’, and to be related to it, either positively or privatively, in such a way as to have effects upon it. Thus ‘the past’ has a special double meaning; the past belongs irretrievably to an earlier time; it belonged to the events of that time; and despite that, it can still be present-at-hand ‘now'-for instance, the remains of a Greek temple. With the temple, a ‘bit of the past’ is still ‘in the present’.

We next have in mind that the term “history” is not so much ‘the past’ in the sense of that which is past, but rather derivation from such a past. Anything that ‘has a history’ stands in the context of a becoming. In such becoming, ‘development’ is sometimes a rise, sometimes a fall. What ‘has a history’ in -this way can, at the same time, ‘make’ such history. As 'epoch-making', it determines 'a future' 'in the present'. Here “history” signifies a ‘context’ of events and ‘effects’, which draws on through ‘the past’, the ‘Present’, and the ‘future’. On this view, the past has no special priority.

Further, “history” signifies the totality of those entities which change ‘in time’, and indeed the transformations and vicissitudes of men, of human groupings and their ‘cultures’, as distinguished from Nature, which likewise operates ‘in time’. Here what one has in view is not so much a kind of Being-historizing-as it is that realm of entities which one distinguishes from Nature by having regard for the way in which man’s existence is essentially determined by ‘spirit’ and ‘culture’, even though in a certain manner Nature too belongs to “history” as thus understood. Finally, whatever has been handed down to us is held to be ‘historical’, whether it is something that we know histologically or something has taken over as self-evident, with its derivation hidden.

If we take these four significations together, the upshot is that history is that specific historizing of existent Dasein which comes to pass in time. In the following considerations, the ‘variations’ in which we are chiefly interested are those of end and totality; these are ways in which Dasein gets a definite character ontologically. As such, they should lead to a primordial Interpretation of this entity. Keeping constantly in view the existential constitution of Dasein already set forth, we must decide how wrong to Dasein ontologically are those conceptions of end and totality that first thrust themselves to the fore, no matter how categorially indefinite they may remain. The rejection of such concepts must be developed into a positive assignment of them to their specific realms. In this way, our understanding of end and totality in their variant forms as existential will be strengthened, and this will guarantee the possibility of an ontological Interpretation of death.