My music

June 20, 2011

Here’s a link to some music I make with a trio in my apartment.  I’m on piano.

http://www.myspace.com/saltwaterandthefunky24bits

My Paintings

October 21, 2010

www.workingpaint.wordpress.com

“The limits of my language are the limits of my world.” – Wittgenstein

Actuality has little to do with making sense and more to do with accepting nonsense.  Making sense is an activity that operates with 4-dimensional syntax and grammar (usage).  Logic (syntax and grammar) is a sequential (time) contextual (space) analysis – it is the rules “behind” making sense.  The limits of these rules – their boundaries – confine a sign and separate it from its context of signs, charging the symbol with meaning through its usage.  Logic gives form in an otherwise “undifferentiated mass of organic sensation”.  Without the form of a sign, it would have no meaningful content, but would rather be a powerless shape in a context of sameness.  There is a logical limit on the expressive power of languages.  What is beyond these limits is nonsense.  That is not to say that it is insignificant, but rather inexpressible.  The nonsense is something logic cannot limit.  It is either an infinity or a paradox that dissolves logic and all hopes of making sense.  The causal (sequential) way of interpreting the world is an active way of interpreting the world.  The passage of time is continuous, flowing and progressive.  Growth and decay are continuous, fluid movements.  This way of thinking of time, as Smithson pointed out, is a practical, active way of thinking about time, but has little to do with the impractical actuality of time – the present.  The present is unobtainable by any logical means.  This does not necessarily entail that it is unlimited, infinite and void.  (which Smithson might ascribe to the present)  But if time were a place where events happened, the active (logical) event would cease to happen as soon as it happened.  The present – the actual – is a space without limits… it is a space apart from logical (limited) expressive meaningful space.  It is an incomprehensible infinity of possibilities where there is no correct or incorrect.  It is a meaningless context of sameness… unobtainable.  The present is inactive.  There is no movement in an instant of time.  It is a pause between the future and the past.

The future criss-crosses the past in an unobtainable present.”  – Smithson “Quasi-infinities of a Waning Space”  Logic cannot obtain the present.  Feeling cannot seize the present.

The inactive present avoids logic and experience because it has no limits.  What we experience is the future criss-crossing the past.  This is an active, expressive time with limits that change.  It can be mapped.  Progression and evolutionary notions of time turn into logical (epistemic) tools to map action.  This time makes sense.  Using this time, the world makes sense.  Without this active time, there is no sense to be made.  It is, as Smithson suggested, an infinite void of sameness – no limits – no form – nothing to make sense out of.  Logic requires active, continuous time.  It is fundamental to thinking.  This is not to say that all of our provisional theories are wrong.  They are correct.  But they are only correct because they are within the limits of logic.  There is no correct or incorrect outside the limits of language and logic.

The interpretations of actuality have infinite possibilities, none of which are correct or incorrect.  There are historically contingent provisional theories built on logical, fallible foundations that cannot be proven correct or incorrect because the foundation (axiom) floats without context.  There is no map of the map.  The world described is limited by the epistemic tools at hand.  The world felt is limited by the glass (sensing) body.  The nonsites eliminate the body from setting up limits, to let the world set the limits.

We can know “why”.  Knowing “why”, though, suggests Believing in “why”.  I’m not talking about believing in the reasons for an expressive act, but rather believing in “why” itself.  Asking why is calling upon a greater power to explain expressive actions.  Call it whatever you want, but when I spill a cup of coffee on the floor, I certaintly don’t ask the cup, the coffee, or the floor why that happened.  I ask Why.  The “cup”, “coffee” and “floor”, as I understand them through deductive and reductive essentialist concepts revised throughout history, might be used to answer why.  But I would be answering only that which can be answered.  The actual is a mystery.  The actual seems to penetrate the body with physical power and little else.  Culture has destroyed reality.   It’s a necessary adaptation, so I’m not too angry about it.  All is words.  The world is interpreted the way a novel is.  The actual world is lost in a “life or death” interpretation.  Categories become created from criteria.  New parameters are created and the interpreted world opens up into more complexity as each parameter is employed.  People ontologize when they decide to wake up in the morning.

I don’t understand the world.  I understand understanding OF the world.  My body feels.

Maybe, if you listen to this collision of genre’s in this song I made and ask “why”, you’ll understand that you’re asking a god to answer your question.  You’re praying to “why” if you take up that task.  The music becomes disintegrated into a prayer of reasons, rather than a celebration of life.  (not that it’s a good song.  I’m just using this time to point something very simple out to anyone who reads this.)

Enjoy:

Good Habits

untitled-1

A bit about determinacy:

It is only certain because we cannot determine it conceptually. What is it to type on a computer? What scale are we talking about here? Quantum? Relativity? The categorical containment of whatever aspect of typing on the computer you wish to determine – the confines of your determinacy – makes it uncertain because of the historically contingent, intersubjective way in which you constructed those confines. Determining something creates uncertainty, while indetermination without categorical containment creates certainty. Some might call the latter “absurd”, and the former “rational”. However, the latter (indeterminate certainty) is a feeling of the body of experience. It is not proof, becuase it is not a conceptual, categorically contained determinacy. It is a belief, not from concepts, but of feeling. In this “absurd” body of experience, evidential “proof” (or persuasion) flattens into the grid of our epistemic (contained) maps – our table of categories, distinctions, determinations etc. There is no proof of typing on the computer. But because we all feel the keys under our fingertips and see the dynamics of the process of writing etc., it is a belief that I have because of the way such a bodily interaction with the world feels. Call it absurd if you wish, but I think its a very practical and generative belief to have.

On Dialectical dynamics:

I’d say discourse (dialectic) disintegrates authority (or traditional hierarchies) through a process of resonance and dissonance, where the resonanating (agreeing) ideas find themselves in a context of dissonance (disagreement). The resonances dissolve into a sameness – a singularity like a harmonic soundwave in the air, almost to the point of disapearance. They become like a mute note, amongst the power of the dissonant notes (the disagreements). The disagreements become more powerful during discourse, and they are extended to encompass a larger foundation on both sides of the argument, I’d say. As discourse tends to sway to the side of strengthening the oppositions, the new, now stronger opposing structures, now undermine the similarities. Certain discourses might cause the supporting dissonant structure to creep into the agreements and transform them. While other discourses might completely annhilate these resonances through the same dynamic. If the resonances (agreements) are considered traditional hierarchies, which, I think they are, the discourse would then be corrosive, transformative, or utterly destructive to the authoritative traditions because of this dynamic of expanding opposition. The process then repeats, where the dissonances become the new resonances and so forth.

deconstruction —> reconstruction —> deconstruction —> reconstruction etc.

It seems like the disagreements in discourse are so subtle, how even a mere re-definition of a term, like “mind”, can throw the whole process of apparant agreement into a vast disagreement. However, in some cases, the “vastness” of the disagreement is not as vast as black and white. For example, if you take the color black – the material pigment of it – and begin to seperate it into points, expanding to an infinite end, the black block becomes a series of points that eventually begin to grey against the white, each time a point multiplies and becomes more disparate. Soon enough, you’ll need a high powered microscope to even see black at all. Likewise, with white on black. If extrapolated with this logic, they will reverse roles – where black becomes white, and white becomes black. If you keep them seperate, they will remain reversed, while if you transpose them upon one another, there will be a middle-grey. In the grey, the initial black and white, as well as the logically reversed black and white, become lost in grey. They integrate into sameness. The power of it becomes completely lost in it’s sameness.

Consider this as an analogy to argumentation, how one takes a position, and what occurs during agreements.

Initially there is grey – agreement. In the agreement, which is a culturally confined emergence, there is no power in the agreement. It’s neutral. However, because of the fallabile pre-suppositional “grounds” of belief, as the white is pulled away from the black, the neutral gray shows signals around its edges of opposition. The power of the neutral grey is realized as black and white grow along the edges of expansion. The pre-suppositions have allowed for rational disagreements. The cultural agreement becomes a powerful disagreement. They are now in a converging dialectic with one another – a dialogue. They tug away at each others arguments, finding more to disagree with, until they have disagreed with everything. The nuetral grey is now in complete opposition as black and white. The positions have gained thier full potential power as non-converging oppositions – a disparate dialectic. One says “It’s all mind”. Another says “It’s all matter”. It is a strong opposition, yet very subtle in its opposition, I think. The former, has noticed a categorical distinction in the neutral grey of the cultural paradigm, namely that of mind and matter. The latter sees the same distinction, but under the same categories, expands upon the matter. He defends it. The evaluative, interpretive categories of the normative (rule-following) mind have somehow evaluated the categorical containment differently, than the former. The thing is, I think, because of the variance in evaluation, new categories are formed within the black and white sides. Black has different aesthetic properties than white, like mind has different properties than matter. They begin analysing two different beasts. The language used might be a product of frustration of non-communicability. How is one to explain the aesthetic properties of white unless it is in relation to its opposite, black? White is only bright next to black, and visa versa. Likewise, “mind” as a concept is only mind in relation to matter. They grow from one another. An understanding of matter is necessary for an understanding of mind.

So, what’s going on here?

They are entirely distinct and powerful (mind / matter, black / white) because of thier violent opposition. The categories developed within mind are developed in a dialogue with matter. Mind is meta-physical. Matter is physical. It is all developed through relations. The fiber of the canvas, or the language of the discourse, is what holds the dialectics together.

Are dialectics only possible because they converge through similar media? (Canvas fibers, or language structure) Is it only a dialogue because of the necessary underlying structure?

Can the dialectic of mind / matter remain disparate, on top of a canvas of similarity?

Acupuncture

January 28, 2009

 

What does it feel like?

acupuncture1

The dots penetrate the body. I’d say this feels more like acupuncture than saying, “acupuncture penetrates the body with needlelike precision. It is a simultaneous multiplicity of bodily sensations.” I think the visual metaphor is more powerful.

The Surreal Undermining the Real

“[The trumpet] sounds human. It sounds like a voice. Sometimes I can get it to sound like a… another voice.” – Miles Davis (60 Minutes Interview)

Some of you might find this five part youtube series of Miles playing live with Wayne Shorter, Jack De Johnette, Chick Corea and Dave Holland fairly interesting. I particularly like the exchanges between Chick (on Keys) and Miles, beginning about halfway through 3 of 6. They are speaking to each other in notes, but mostly phrases. The conversations begin with an exchange of some notes, maybe roughly equivilant to a greeting – meeting each other in a harmony, where the mutual compassion for one another is asking “where are you?”, rather than “how are you?” The location of Chick and Miles in the soundscape is a compassionate, humble questioning. The development of conversation becomes a transcendence of Miles from himself, and Chick from himself, where these spatial entities become distinct from the person Blowing, or tapping out the notes. It is “another voice”, that is not Miles’ nor Chick’s, but an evolving conversation spawing from the asking of “where are you?” to the exchange of phrases that develop into a textural, colorful, spatial conversation of the textural, colorful, spatial play itself. They leave thier bodies, not to enter the others body, but to enter the dissonances and resonances of their creative soundscape, where the self, nor the body can seem to reach the complexity of the creative soundscape. In other words, it could be said that their bodies of experience are transformed entirely into sound (texture, color, line, space). It reaches heights of soundplay where even the body is forgotten. It reminds me of a quote by Einstein where he writes, “To really live, is to live outside of oneself.” For Miles, I think, living was living outside of his body, into the body of sound.

In these recordings, there is something surreal going on that is more real than the verbal interactions of talking. The surreal displaces the real into dreamlike status. The alternate undermines the primary, where the roles are exchanged.

Material Symbols

January 25, 2009

log-spiralduo 

In anything with potential, or expressed material power, it seems to me that it is the opposing dissimilarities within their context that illuminate the matter into it’s powerful expression. Whether it be printed matter – some symbols on a page, a landscape (natural or architectural), a motion picture, or a belief etc., it is the disparates of the relative matter that surge it with expressive power. Symbols on a page, only have phoenetical or conceptual meaning because of the angular and (more generally) spacial irregularities in the symbolic context itself. The “H“, made of “l” “” and “l“, are nuetral, and powerless if isolated away from the context of “H“, or (further) “Home”, or (even further) “Homeplate is riddled with cleat marks and wet with dirt.” It becomes a mute set of symbols that are not even phoenetically powerful. However, when the “I” “” “I” of an “H” are pieced together in a context (which it can never not be), the symbol grows in strength into an expressive entity because of the angular “disagreements”. The symbolic mind, if looked at this way, becomes a recognition of opposing forms that illuminate the symbols into expressive entities. The recognition is not in the similarites, but in the dissimilarities. We read and interpret through the spatial variations of oppositions in the material. The perception of where these oppositions are, spatially, I think, give bias its relative character. The normative (rule-following) mind is hinged on the “inner eye” seeing this material, spatial play. The normative mind is following spatial rules, seen by the eyes. The symbolic structure of a letter, word, sentence, paragraph, chapter, book, desk, room etc., is only recognizable by the rule-following mind because of the depth perception of the eyes. The symbols only become rules to follow after the perception of the the spatial play of the symbols through the eyes perception of opposition. Or, in other words, the oppositions percieved by the eyes give form content. The content is then interprested and evaluated by the mediator of the normative.

To speculate, I imagine the material symbols come from a type of synesthesia of seeing the sounds, and then representing the sounds as sights. A backwards logic is used when then translating the sights of symbols into sounds and images, respectively. Reading (interpreting and evaluating through the normative) is a spiraling process that is set into motion by the consistent reversals of translating sounds to symbols and back again. It is a material process that rotates on an axis of depth perception.

Speculation aside, and propositionally focused – perceptual opposition in matter gives symbols their expressive power.

Anonymous wroteSeriously, it seems like its overall thrust is geared toward the search for enhanced modeling power of reality, toward trying to better define and attain epistemic virtue, toward a reconsideration of the “best practices” to be employed in our normative sciences of logic, aesthetics and ethics. The way you framed the question in the O.P. seems, too, like a search for a Goldilocks epistemology, which is to say, one that has neither too much hubris nor an excessive humility.

I Wrote:   Yes.

Anonymous wrote:  When it comes to humankind’s descriptive enterprises, which are inherently normative, when we encounter paradox, we sort through different scenarios and try our best to determine its origins. To the extent we cannot determine whether any given knowledge advance is being thwarted by, on one hand, methodological constraints, or on the other, some type of in-principle occulting, the proper bias is to assume the former and eschew the latter.

I Wrote:  Yeah. I agree. Ultimately, for now at least, aesthetic paradoxes are my interest. When our rule-following (normative) methodologies fail to resolve a paradoxical conflict, another approah is necessary, I think. Where I’ve found it, is in revising the constraints of a logical containment, by either adding or subtracting something within the category, (say optics and perspective for instance) where upon extraction or immersion (subtraction/addition) the bounds of the containment shifts. This is a normative approach to a problematic paradox. But, interestingly, aesthetically, after the act of manifesting an extrapolated re-arranged logical containment – bringing it to it’s manifested end as a sculpture, painting drawing film, mixed media etc. – it becomes a metaphor that temporarily lifts, if only to a degree, the normative (rule-following) mind, and allows the senses to enhance to a new degree of feeling alive. It is an unconventional language (the art I’m speaking of) that is expressive rather than normative. It is a way of manipulating matter into an expressive entity that surges into the glass body of experience, where the normative is undermined by the power of its expression. To percieve a paradox, or paradoxes is to feel them with the body.

Anonymous wrote:  This is simply a pragmatic approach wherein methods will generally precede systems. Our methods will necessarily assume such things as common sense notions of causation, reality’s intelligibility, certain first principles like identity, noncontradiction and excluded middle, such principles alternately holding or folding in a semantical vagueness that flows naturally from the ontological and epistemic vagueness we ordinarily encounter in reality. Ontological vagueness means we change our modal ontology from the possible, actual and necessary to the possible, actual and probable. Epistemic vagueness is when we don’t know if we are constrained methodologically or ontologically (the in-principle occulting I mentioned above).

I Wrote:  I think we might be in disagreement here. It may just be a misunderstanding of your termonology, or rather a disagreement with it. I don’t think ontology is a logical approach to reality, but rather ontology might be called an “enantientology”, or an “alogos of the experiencing body”. Now, I say this from a very scientifically uninformed perspective. Maybe I’m valueing the arts too much. It is because of these paradoxes found through normative approaches, that give merit to a revision of the means of the approach and the end…

Anonymous wrote:  Even if reality writ large remains incomprehensible, it is also still apprehensible, which is to say intelligible, lending itself to varying degrees of modeling power. Anyone who wants to enhance this modeling power must accept the onus of cashing out their novel methods in practical value-realizations.

I Wrote:  Yes. It lends itself to varying degrees of modeling power. The practical value-realizations need to be re-valued. Is this just another way of saying, “methodological constraints need to be changed”? Or am I missing something here?

Anonymous wrote:  All things being equal, once we’ve exhausted our best descriptive and normative approaches to reality, we remain immersed in paradox vis a vis reality’s intial conditions, boundaries and limits, or with what might be called its primal origin, primal support, primal being, primal goal and primal axioms. This gives rise to different sets of paradoxes, beyond mere godelian-like constraints, that we sometimes try to resolve through a coincidentia oppositorum, sometimes by nurturing tensions creatively, sometimes resolving them dialectically in syntheses, sometimes dissolving them through paradigm shifts, sometimes side-stepping them due to our lack of interest or due to their triviality, or what have you.

I Wrote:  I agree with my emboldenments of your words here. However, I think the dialectical doesn’t always resolve itself into a synthesis. Sure, there are convergences in a dialectic, but I think leaving (some) dialectics as disparate entities that are opposed to each other, might benefit the advancement of sensationally experiencing the complex texture (to use your own eloquent description) of reality. For instance, a dialectic between experience and a logically exptrapolated field (like optics), while remaining (for the most part) disparate, incompatable entities, inform one another. The thrusting spirit of the logical extrapolations, and manifestations is , I think, to progress experience away from our tentative normative, biased (evaluative) appraoches to reality.

Anonymous wrote:  Still, this immersion in paradox has deep significance for certain of our evaluative concerns, such ultimate concerns having profound existential import for very urgent and most insistent human yearnings and longings. The interpretive stances that then result from this dance between our descriptive, normative and evaluative approaches, for many people, take on the attributes so well described by William James as representing options that are vital, forced and live.

I Wrote:  That’s a great way to put it. I particularly like “vital, forced, and live”. What would happen if we ended this (maybe futile) attempt at synthesizing these dialectical relationships, in a practical way… and left the descriptive, normative, and evaluative approaches seperate from the “side” of the body of experience – the alogos of experience?

Anonymous wrote:  It is in the going beyond our descriptive and normative value-realizations to a more robust interpretive approach, then, that I can affirm at least some of what I think you are recommending, Rise, as best I can understand your thrust… We can also recall Whitehead saying that creative advance, in fact, takes place only along the borders of chaos.

I Wrote: You understand it very well, and you articulated it nicely. Creative advancement, I would say, is beyond the borders of rationallity.

Anonymous wrote:  Not all of our interactions with reality are formal and can be rendered through formal construction.

I Wrote:  There we have it, folks. This is the value of my current project. Right here, in this succinct sentence contains a bounty of reasons to do what I’m doing, which is to create, beyond our normative biases.

Anonymous wrote:  To be more explicit, I was pretty much implicitly rejecting any application of your critique to humankind’s normative and descriptive endeavors. To be more plain, I have no serious quarrels with the disciplines of philosophy and science vis a vis how far they have come and where they now stand, here, on the threshold of a new millennium. At the same time, I do see value in your approach for aesthetics, as a normative science, and also for humankind’s interpretive endeavors, broadly conceived, to include all the great traditions, both religious and ideological, as we all attempt to tie our normative, descriptive and evaluative stances together, somehow.

I Wrote:  Ok. I understand your position. I also agree with you that Scientific and philosophical endeavors are of great merit. In the OP, this didn’t seem like the case, but now (about a month later) I have come to some vast changes in thought…

Anonymous wrote:  Let me issue a cautionary note here. When we say beyond rationality and speak of the transrational, we are recognizing that, in addition to the empirical, logical, practical and prudential, there are also nonrational and relational aspects to human value-realizations; and it is only because we are finite and fallible that we must necessarily fallback on what are weaker truth-indicative signs (like symmetry, parsimony and usefulness, for example) and cannot otherwise rely solely on the more robustly truth-conducive operations like empirical observation and logical demonstration. We must first exhaust our best truth-conducive efforts before relying on truth-indicative signs (as fallible tie-breakers); and we must keep all of these modeling power attempts very integrally related even as we respect the autonomy of their different methodologies.

I Wrote:   I think you’re misunderstanding me, about my views on art and aesthetics. The arational is only used as a method to manipulate matter into an expressive entity. The arational is a pre-sculptural (pre-material) generator for the artist. These generators may come from epistemic notions, fields such as linguistics, semiotics, optics, perspective, history, Physics etc., and then they are either added to, or subtracted from, making thier rationality, arational. This, however, is only a generative method to make an expressive physical entity. The result of this expressive entity, in some art, is an experience where one loses thier interpretive mind briefly, and to a degree. Now, this is most certainly not all art. For instance, an irrational addition or subtraction of a field in physics might not lend itself to an expressive piece that allows the senses to undermine the mind.

Anonymous wrote:  What I am describing as different aspects of a singular mode and/or act of knowing, he seems to describe as different modes of knowing. He seems to affirm, then, different epistemologies as equally efficacious routes to engaging reality. In my view, epistemology is epistemology is epistemology and we do not approach reality by filling our epistemic platters from a smorgasboard of autonomous modes of engagement. That is not transrational. It is, rather, an arational, gnosticism.

I Wrote:   I’m not sure if I understand you here. I cannot decipher the difference in your post between “transrational” and “arational”. Maybe you can explain, if you have the time. Also, take into consideration the “additive” or “subtractive” (whatever term you want to denote to it) in reference to the generation of expressive physical entities, which are then manifested and susceptible to the “entropies” of normative evaluation. Just look at all the “untitled pieces” of post-modern art…

Anonymous wrote:  Like I said, I’m actually good with your approach as an aesthetic methodology and even to broaden our interpretive horizons. I am saying that it otherwise lacks the same normative impetus for other types of value-realizations, like science, for example

The Body Without the Mind

January 21, 2009

ice_crystals_800

As I see it, the artist is one that sets thier own irrational limits.  However, it is a logical irrationality. By “logic” here, I mean after setting up limits within (meaning “inside”) a field of study, like optics. The creation of limits within a field (like optics) is irrational, yet after certain concepts, and/or things are irrationally taken out of the field, and placed elsewhere, the logic can resume with the removed concepts or things. It creates a whole new set of irrational limits, that the artist then has to work with. He must find logic in the new limits, and extend it towards it’s irrationally logical end (for instance – stereoscopic vision, where the focal point is removed, and what is left are two images). The artist does this, I think, not to simply create for creations sake, but to create a logical three-dimensional object (sculpture) that contains a (sometimes) violent metaphor that seeps through the glass body with a potency like that of music. It is a way for the artist, in a sense, to progress the human body, and bring it further to reality, and away from analytical thinking of the mind.

In a few words, the artist is an agent of the real, manifesting powerful sculptures that enter the glass body of experience, bringing culture back to their senses.

It is the metaphysical notion that what is irrational, is dogmatic.  The artist, I think, does not see it this way at all, but rather in reverse.  Metaphysics is a prison to the artist, that keeps within its walls a old set of untenable doctrines that lock culture into a dogma of fallable, fictional, untenable pre-suppositions, that when challenged, inverted, or thrown in the trash, give warrancy to the metaphysician to bark like a gaurd-dog at the irrationality of the artist.  It is not rationallity the artist is interested in, but the logic involved in irrationality.  The artist is manifesting a powerful bodily experience, that in some cases flattens the the mind into a one-dimensional point, where the object is pointless.  The mind is a series of points, and the art “object” an array of metaphorical matter that, sometimes, obliterates the mind into submission of the glass body of experience. 

The ice crystals above, are the glass body.  It’s penetrated, and transformed by light and entropic matter.  This is the body.  It doesn’t live without the mind, but it can be experienced without the mind.  Smithson’s indoor earthworks are a fiddling of matter by an agent of the logic of the body without the mind.