This essay expounds the policy concept of transport connectivity in Britain from two diverging epistemological perspectives – nation and location. The text characterises the difficulty of managing the midst, before applying the implications to Mobility as a Service. Continue reading “What is Connectivity?”
This photo-essay summarises the Catalan independence process by reference to seven photographs that trace events from the 11th September rallies to the aftermath of Catalunya’s December 2017 regional elections. This is a more accessible text than the original Patria and Patrimonio sequence, which started with The Act of Referèndum. This photo-essay also serves as a postscript, outlining the events in November, December and January. Continue reading “El Procés in 7 Photographs”
Foreign observers are easily confused by the Catalan referendum, the supposed 1st October 2017 (mischievously notated “1-O”) self-determination of the hitherto Spanish region of Catalunya. The British libertarian press, whose readership naturally warms to stories of plucky little Catalans struggling against the oppression of the Spanish Empire, is invariably befuddled by the lack of political plurality in the process. The very observed absence of such plurality, on a topic that routinely divides the population of Catalunya, itself reveals the “Referèndum” as the action solely of the independentist cause, not the holistic process of resolving the actions of all parties, which is what the word referendum usually indicates. The linguistic deception hidden in plain sight remains remarkably enduring propaganda. Continue reading “The Act of Referèndum”
If I am disinterested in ethics it is not because I am disinterested in humanity, rather that I make no distinction between the moral (human) and the metaphysical (divine). Syncretism, that Platonist disease. Murdoch (Sovereignty of Good) jokes that the asylums are full of people that consider all to be one. The singular idea is surely an impossible edifice for any human mind to maintain – such minds being within the very one they claim to conceive.
The idea of perfection (to borrow from Leibnitz) describes principles, not a particular construction. This distinction is essential given the arbitrary nature of any (logical) position that might be adopted (Godel in mathematics, maybe Bergson in philosophy, perhaps Kuhn or Popper for practical science). Arbitrary is not code for despair, that we should confine metaphysics to the realm of “don’t know”, or append the word belief, in the knowledge that we can’t do without. The least arbitrary is that which creates itself, that which we have as good an insight in as any.
The thing of itself echoes Husserl, the contemporary, anthropological auto-genesis. Modern accounts are prone to emphasise action – the very language of creation is tainted by perception. Irony: We can only but hope to apply such methods to our understanding while time marches ever forward. Continue reading “Fluidity and Good”
I wake with you, but you do not see me. I lurk in the dark, my very beating heart neutralised by the Swiss Chorus above. Hot, heavy, steady, only occasionally reaching a crescendo of Camelus proportion. Each to his own tempo, a body temporally devoid of commonality, still dealing with the night before. You might have told me that alcohol causes the throat muscles to relax.
A tangle of legs and duvets on a bed for one that twenty eight hours earlier you had laid, alone, talking. This is serious. As the pluck of lip on skin preludes a deeper penetration you trust to my realm. And all the while you focus on the other, ever more intimate, shielding heart from me, rendering only in my mind a painful exclusion. Continue reading “Chemicals (The Ballad of Emma and Tom)”
“At some point we must content ourselves with ‘and so on’.” – Russell [Introduction to Mathematical Philosophy]
Every one who speaks washes up against the same beach [c1]. Some as pebble, some as wave, some as the very swirling sea. That they do not hear this same is witnessed by how few attend all. A function of the contemporary structure of knowing, our protection from lunacy, that the attraction of the cosmos exceed that of one another. Yet the relation is more fluid, dynamic, temporal than we are inclined to comprehend [c2].
In the semi-autobiographical “VALIS” [c3], Dick explores the existential crisis through the prism of Gnosticism. This journey from the surface eventually encounters with the Lamptons, who are communing with Sophia [c4] through their toddler, symbolically aided by audio equipment that ultimately kills her. The realisation that, “the Lamptons are nuts,” is, for Dick’s neurosis, the much needed recognition of a boundary to his reality. Albeit one that is still far broader than most, just narrower than some, of those he shares his world with. A pluralism – multiplicity – that should remain unresolved, because the act of resolution would be to flatten its very reality [c5].
The core of this text maps, to use modern terminology, complexity. The relation of apparently quite different perspectives in a pattern of commonality. The aim of this exercise is not uniformity. Indeed, the notion of a singular conclusion is to misread the map as static. This beguiling reality is one we struggle to inhabit: Constrained by time, we can never quite master it. That, “time may change me; but I can’t trace time” [David Bowie, Changes].
This text should not necessarily be read as the logical conjecture of its presentation [c6]: Language here tends towards the poetic the moment it is not held in absolute. Such tension in the midst of communication is revealing of the topic itself. The scattered character of the paragraphs, each upon a different topic, is intended to communicate a pattern – a pattern that could be formed in many different ways [c7]. Continue reading “On the Creation of Reality”