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Archive

Mar
2nd
Sat
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“High up in the North in the land called Svithjod, there stands a rock. It is a hundred miles high and a hundred miles wide. Once every thousand years a little bird comes to this rock to sharpen its beak.

When the rock has thus been worn away, then a single day of eternity will have gone by.”
Hendrik van Loon, a Dutch-American historian and journalist (1882-1944), The Story of Mankind, cited in Twitter, xkcd, what if?, Feb 2013.
Jan
1st
Tue
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“New Year’s Eve. It’s a promise of a night. Single, married or widowed, in love, loveless or lovelorn, we all leave our apartments and pick through snow in high heels, or descend subway stairs in tuxedos, lured to wherever we’re going—whether we know it or not, would deny it or not — by the kiss of a stranger.”
Jardine Libaire is an American writer based in Brooklyn, New York, Here Kitty Kitty: A Novel, Back Bay Books, 2005.
Dec
9th
Sun
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“It became obvious that the notion of time, as our ancestors had transmitted it down the millennia, was in fact absurd claptrap.”
Marcel Aymé, French novelist, children’s writer, humour writer and also a screenwriter and theatre playwright, (1902-1967), The Problem of Summertime in The Man Who Walked Through Walls, Pushkin Press, 2012.
Aug
28th
Tue
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“…now that the future has arrived, (…) arrived and steadily pouring through the pinhole of the present, into the past.”
John Banville, Irish novelist, adapter of dramas, and screenwriter, cited by James Gleick (Illustration)
Apr
11th
Wed
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Mono-no-aware means literally “the pathos of things”, also translated as “an empathy toward things”, or “a sensitivity to ephemera”, is a Japanese term used to describe the awareness of impermanence, or the transience of things, and a gentle sadness (or wistfulness) at their passing. — (Wiki)

Mono means things, and aware comes from the ancient Japanese exclamation ‘Ah(a)!’. In early Heian times (794-1185) aware became a noun designating a profound and individual emotion that one experiences in communion with the transient beauty of a person, an event, a natural object or a work of art. Aware is sometimes called the ‘ah!-ness of things’ you feel when confronted with beauty and at the same time are conscious of the transience or incompleteness of this beauty. Aware transcends the feelings of sadness and joy and merges these into a new, profound emotion. (…)

In the 12th and 13th centuries Southern France saw the troubadours turning their feelings of love, what they called fin’amor, into exquisite poetry. The basis of fin’amor was an emotion called joy. Joy caused an ecstatic experience in which the lover appreciated simultaneously the happiness as well as the sadness, the gaiety as well as the pains, of loving. The same is true for ‘mono no aware’, where an object, person or situation can cause a feeling encompassing happiness as well as sadness, and where experiencing both elements is essential to the emotion. When one experiences fin’amor one forgets all about oneself. One can live life without the obstructions from one’s self-created ego and enjoy every component of one’s emotions, be they happy or sad.”

Mono no Aware - A Sensitivety to Things
Dec
28th
Wed
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“In this world, time has three dimensions, like space. Just as an object may move in three perpendicular directions, corresponding to horizontal, vertical, and longitudinal, so an object may participate in three perpendicular futures. Each future moves in a different direction of time. Each future is real. At every point of decision, the world splits into three worlds, each with the same people, but different fates for those people. In time, there are an infinity of worlds.”
Alan Lightman, American physicist, writer, and social entrepreneur. He is a professor at the Massachusetts Institute of Technology, Einstein’s Dreams, London, Vintage, 2004.
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“Consider a world in which cause and effect are erratic. Sometimes the first precedes the second, sometimes the second the first. (…)

Each act is an island in time, to be judged on its own. It is a world of impulse. It is a world of sincerity. It is a world in which every word spoken speaks just to that moment, every glance given has only one meaning, each touch has no past or future, each kiss becomes a kiss of immediacy.”
Alan Lightman, American physicist, writer, and social entrepreneur. He is a professor at the Massachusetts Institute of Technology, Einstein’s dreams, Pantheon Books, 1993, p. 38.
Nov
7th
Mon
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“Eternity is very long, especially towards the end.”
Woody Allen, American screenwriter, director, actor, comedian, cited in Martin Rees, Just Six Numbers: The Deep Forces that Shape the Universe, Basic Books, 1999, p. 71.
Oct
23rd
Sun
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“Memory is the space in which a thing happens for a second time.”
Paul Auster, American author known for works blending absurdism, existentialism, crime fiction and the search for identity and personal meaning.
Oct
3rd
Mon
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David Eagleman on Time and the Brain

Clocks offer at best a convenient fiction. (…) They imply that time ticks steadily, predictably forward, when our experience shows that it often does the opposite: it stretches and compresses, skips a beat and doubles back.

A sense of time is threaded through everything we perceive. (…)

The interesting thing about time is that there is no spot. It’s a distributed property. It’s metasensory; it rides on top of all the others.” (…)

The brain, he writes, is like Kublai Khan, the great Mongol emperor of the thirteenth century. It sits enthroned in its skull, “encased in darkness and silence,” at a lofty remove from brute reality. Messengers stream in from every corner of the sensory kingdom, bringing word of distant sights, sounds, and smells. Their reports arrive at different rates, often long out of date, yet the details are all stitched together into a seamless chronology. The difference is that Kublai Khan was piecing together the past. The brain is describing the present—processing reams of disjointed data on the fly, editing everything down to an instantaneous now. (…)

[Eagleman] thought of time not just as a neuronal computation—a matter for biological clocks—but as a window on the movements of the mind. (…)

Reality is a tape-delayed broadcast, carefully censored before it reaches us. (…)

Time is this rubbery thing,” Eagleman said. “It stretches out when you really turn your brain resources on, and when you say, ‘Oh, I got this, everything is as expected,’ it shrinks up.
David Eagleman, neuroscientist at Baylor College of Medicine, where he directs the Laboratory for Perception and Action and the Initiative on Neuroscience and Law, paraphrased by Burkhard BilgerThe Possibilian, The New Yorker, Aprill 25, 2011
Sep
8th
Thu
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“The present is the only things that has no end.”
Erwin Schrödinger, Austrian physicist and theoretical biologist who was one of the fathers of quantum mechanics, Nobel Prize laureate (1887-1961)
Sep
5th
Mon
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“Here we are, trapped in the amber of the moment. There is no why.”
Kurt Vonnegut , American writer (1922-2007)
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Levi-Strauss: Don’t let a yearning for the past get in the way of experiencing the present

“I wished I had lived in the days of real journeys, when it was still possible to see the full splendor of a spectacle that had not yet been blighted, polluted and spoiled. When was the best time to see India? At what time would the study of Brazilian savages have afforded the purest satisfaction, and revealed them in their least adulterated state?

I have only two possibilities: either I can be like some traveler of the olden days, who was faced with a stupendous spectacle, almost all of which eluded him, or worse still, filled him with scorn and disgust; or I can be a modern traveler, chasing after vestiges of a vanished reality. I lose on both counts, and more seriously than may at first appear, for, while I complain of being able to glimpse no more than the shadow of the past, I may be insensitive to reality as it is taking shape at this very moment, since I have not reached the stage of development at which I would be capable of perceiving it.

A few hundred years hence, in this same place, another traveler, as despairing as myself, will mourn the disappearance of what I might have seen, but failed to see. I am subject to a double infirmity: all that I perceive offends me, and I constantly reproach myself for not seeing as much as I should.”
Claude Levi-Strauss, French anthropologist and ethnologist (1908-2009), Tristes Tropiques (1955)