[-empyre-] whose "our systems" & body weather

[Susan Kozel]

> What this might imply for embodiment or subjectivity? Klee's expression in the Pedagogical Notebooks: 'taking a line for a walk', and Hogarth's in the Line of Beauty, 'leading the eye a wanton chase' .

> Where bitmap maps, vector evolves; where bitmap concerns the actual, vector concerns the virtual, and thus (ontologically, eh Simon?)

Adding to these refreshing art historical references Merleau-Ponty's 'Eye and Mind', where lines are subsumed by vibrations and radiation of the seen into the seer, perhaps providing a necessary ontological blurring the distinction between the virtual and the actual?


> On 5 Jul 2014, at 18:06, Alan Sondheim wrote:
> 
>> ----------empyre- soft-skinned space----------------------
>> 
>> 
>> Just a couple of quick points, probably askew or slant -
>> 
>> The digital, at least in everyday media use, is always implicated with the raster; it's the raster that roughly maps the granularity of the analogic. And the raster is predetermined, all the way back through the abacus, by economic/power considerations - all those elements you speak of are interelated through interoperability, mappings. They also require money, institutions, to produce; this isn't the body running in the wilderness, this is the wired body, and even to some extent, often the academic body as well.
>> 
>> Second point, the most askew, is an entry in the Assyran Dictionary, G, Volume 5 - the mix of symptom, analog, barrier, etc. touches on all these problems:
>> 
>> gabbu B s.; (part of the human or animal body); NB*
>> 
>> [su-u]su = ga-ab-bu [...] (preceded by sa(var.sa).lah = ha-dan-tum coagulated blood, sa(var.sa).lah.lah = ha-s[a-ar]tum dried mucus) [...] [Assyrian quote] one g. and the sibtu (assorted intestines?) of the sheep. [...] [Assyrian quote] the intestines, the g., the ribs. [...] The content of the vocabulary pasages which refer to the human body suggests that gabbu denotes a semi-liquid part of the human body, or a secretion, while the passages from NB texts indicate that the gabbu of animals [...] was an edible uniteand denoted an internal part of the animal body, although it is never mentioned among the exta. Possibly gabbu denotes the brain.
>> 
>> I'm not sure of the relevance here, except that the (Assyrian?) abject travels through semiosis into an attempt at a determinative unit ending up with the brain. The technology here would be cuneiform.
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