De la misère symbolique

“narcissisme primordial”

The foreword to “De la misère symbolique” 1 I’m going to call it “Symbolic Destitution” in English although the published English translation was called “Symbolic Misery” contains footnotes to Deleuze, but it begins by stating that it is a continuation of an analysis in « Aimer, s’aimer, nous aimer ».

I think this is enough to identify Stiegler’s starting point as located in the “Sovereign” part of the autonomy plane. This means that the writer has high positional autonomy: he’s talking about ideas which he has already built up into his own system of thought; and high relational autonomy – he refers to “narcissisme primordial” an idea with roots elsewhere, but we’re definitely meant to understand this as a concept that belongs to Steigler’s way of thinking rather than say, Greek myth, or psychoanalysis.

Moodle and MoodleNet

LCT Centre Occasional Paper 1

Saturday’s topic is my own knowledge practice in relation to #Moodle and Moodlenet: I often find myself making up analogies with face-to-face teaching to explain the procedures I want teachers to adopt. I elicit responses to hypothetical questions like these: “If you went to all your lessons in a carnival mask, what would happen?” “If you had an invisible assistant who wrote on the blackboard during your lessons, would you need to communicate with them?

In LCT 1 Legitimation Code Theory these moments, when I appeal to teachers to bring their common-sense feel for what a classroom is like into discussion of online pedagogy, would be called “introjected code”. This is one of the areas in the autonomy plane. It has high relational autonomy – because the aim is still ABOUT moodle, but low positional autonomy – because the discussion is bringing in knowledge from another sphere.

The paper by Maton and Howard is available here.

The Johnson government

Legitimating moral emotions

LCT 1 Legitimation Code Theory likes to plot knowledge practices in planes which allows them to track changes over time and make comparisons. I’m taking, as a first idea, that the 2019 Conservative manifesto represents an abandonment of Thatcherite rhetoric in favour of a more traditionally conservative appeal to the kind of moral emotions nicely described by Haidt in “The Righteous Mind“.

The 5 planes proposed by LCT are: Autonomy (how connected the practice is to other areas of knowledge) , Specialization (the characteristics of the knowledge involved and the person who knows it) Semantics (the complexity of things being discussed and how abstract they are) and Density and Temporality (which I’m less clear about so far). The next question is which plane would be the place to mark the change towards a sentiment like “this country has felt trapped, like a lion in a cage” ?

Legitimation Code Theory

Legitimation Code Thursdays

These posts are preparation for a project applying Legitimation Code Theory to 6 knowledge practices:

Sun. – Symbolic Destitution

Mon. – Methods of Rationality

Tues. – Russian Nights

Weds. – Where the Wasteland Ends

Thursday – LCT can and does discuss itself!

Fri. – the Johnson government (UK politics)Sat. – Moodle and MoodleNet communities

Where the Wasteland Ends

Where the Wasteland Ends

Theodore Roszak wrote this book in 1972 and I first read it about ten years after that. It makes a contrast with “Russian Nights” because the chemist and the poet here are on opposite sides in a battle over the fate of visionary imagination. “the beauties of science are not the beauties of art but their antithesis” he says.

Like Yudkowsky on Monday, he warns the reader in the introduction about the first few chapters. Expect them to be bleak.

Русские Ночи

the veil of Isis in Odoyevsky’s “Russian Nights”

The intro to Russian nights mentions an ancient statue of Isis with the writing on it “Nobody has yet seen my face“. This is a quotation from Plutarch which could be more accurately rendered “I am all that has been and is and shall be; and no mortal has ever lifted my garment.”

Here Odoyevsky finds a parallel in the work of poets and chemists. Neither seems to arrive quickly at fundamental truths.

He also includes thanks to Varnhagen von Ense for translating some earlier stories into German. Some of these may have ended up in Russian Nights: Although it wasn’t published until 1844, his biographer (Neil Cornwell) states that it “has roots stretching back into the 1820s

Гарри Поттер и Методы Рационального Мышления

“Harry Potter and the methods of Rationality”

According to the foreword in my electronic text, the Russian translation belongs Mikhail Samin, whose wikipedia entry is pretty interesting. This is among the top book choices of my students, although they are likely to read it in the original (by Eliezer Yudkowsky) too. Unlike them I haven’t read anything by J.K. Rowling and nor have I seen the films. But I do occasionally read the related website LessWrong. These comments on Anki for example.

De la misère symbolique

«de la Misère Symbolique» by Bernard Stiegler

Originally published in French in 2004. An English translation was made in 2014 by Barnaby Norman. In my copy, the two volumes (“The Hyper-Industrial Age” and the “The Catastrophe of the Sensual World”) are joined into one book. In these notes about it, the English translations just reflect my best understanding based on rusty schoolboy French. I think Stiegler himself would agree that reading is a process of creating a secondary version of the text that is individual for each reader. (Shared using Mastodon Autopost by Simon Frey)


Test of Sharing

This is a test of a wordpress plugin called “Share on Mastodon” by Jan Boddez.

The next note will be about “de la Misère Symbolique” by Bernard Stiegler.

Лунные дни в Дхармачакре


Мне поступили предложения по системе магнетических телеграфов выйти смотреть на комету. Говорят, что если добраться до северных окрестностей Дхармачакры она уже видна даже без телескопа. Но я почему-то не хотела ездить в компании на такую экскурсию. Не знаю почему, но мне кажется дурным тоном превращать комету в развлечение и повод для вечеринок. Это не критика в адрес соседей…. Анви и Акшара просто хотели, чтобы мы использовали шанс взглянуть туда. Мы собрались просто чтобы поужинать и изучить этику гигантов. Так я теперь сижу дома и занимаюсь искусством…

А другие жители города стали неожиданно смеяться на улице и дико развлекаться в коридорах домов. Говорят, что возможный конец цивилизации вызывает не горе, а чувство лёгкости и праздничное настроение. Среди моих знакомых единственные люди которым не интересно про комету — сотрудники филиала Кабинета Редкостей. Там они настаивают на праве создать для себя отдельную империю. Сотрудники специально построили скульптуру из льда и задают вопросы скульптуре по поводу «Потерянного Рая». Этот странный ритуал якобы демонстрирует насколько они серьёзно хотят сформировать собственную империю на острове. Но в штаб-квартире в ☼ вряд ли это поймут. Я сейчас пишу сочинение в стихах — написанное как бы с точки зрения Джона Милтона — того древнего лидера пиратов-островитян. Известно, что ему сильно не нравились другие империи того времени — Греков и Римлян. В моих стихах Милтон становится кометой и падает к нам с рассказом о космосе.