Romantiek in de kunsten en de filosofie van de Verlichting

(img. By Antoine-Jean Gros – Musée du Louvre, Public Domain, https://commons.wikimedia.org/w/index.php?curid=38943)

In het essay Romanticism https://www.metmuseum.org/toah/hd/roma/hd_roma.htm heet het dat de Romantiek in de schilderkunst een reaktie is op de Verlichting. … . With its emphasis on the imagination and emotion, Romanticism emerged as a response to the disillusionment with the Enlightenment values of reason and order in the aftermath of the French Revolution of 1789. ..

. Maar verder lezen in het essay leert dat het vooral een reaktie is op de school van David. .. Though often posited in opposition to Neoclassicism, early Romanticism was shaped largely by artists trained in Jacques Louis David’s studio, including Baron Antoine Jean Gros, Anne Louis Girodet-Trioson, and Jean Auguste Dominique Ingres.
zie Ook ( The Legacy of Jacques Louis David (1748–1825) https://www.metmuseum.org/toah/hd/jldv/hd_jldv.htm )

Mijn vraag is waarom de Verlichting hier als oorzaak van de Romantiek wordt gezien. Het is een filosofische stroming tenslotte.

Digital citizen

My question on citizenship. Is a human = a citizen?

Is een mens een burger en niet meer dan een burger?

Stephen Downes: My citizenship begins with, and is defined only by, my actions.

Question: is the city only a group of humans called citizens or is a citizen defined as a subject, a person under the power of the city? Or is a citizen a free person.
Is citizenship a democratic phenomenon? In history it was, but in the words I feel a kind of collectivism. Maybe my feeling is not right?

Vraag, is een stad een groep mensen die burger genoemd worden, of is een burger een onderdaan? Of een vrije persoon?
Is digitaal burgerschap een demokratisch fenomeen? Vroeger was een burger van een stad een vrije. Maar in digital citizen of burger proef ik iets kollektiefs, minder vrij.

I don’t understand why they are using the term “citizen” at all – it’s really not clear to me that my relationship with the various places online that I visit or inhabit is that of a citizen at all., Nomadwarmachine.

Muziek en filosofie.

dichines

Volgens James Tartaglia https://philosophynow.org/issues/119/The_Sound_of_Philosophy is filosofie meer een kunst dan een wetenschap. In het tijdschrift voor performancephilosophy http://www.performancephilosophy.org/journal onderzoekt men onder andere de relatie tussen muziek en filosofie, namelijk in hoeverre muziek een filosofische uiting kan zijn.

http://www.jazzphilosophyfusion.com/album.html is een poging tot filosofische muziek of muzikale filosofie. Je kunt er naar luisteren. En kijken http://www.jazzphilosophyfusion.com/videos.html

Performance filosofie is iets anders dan filosoferen over muziek. Filosoferen over muziek zoals vragen naar de relatie tussen geluid en stilte en publiek of naar de betekenis van de visuele performance voor de muziek.
Performance filosofie uses artistic practices as such to find, think and demonstrate its thoughts. http://www.performancephilosophy.org/journal/article/view/8/23

Voor de filosofie is de performance belangrijk. Want filosofie groeit het best in een open gesprek, in uitwisseling. While no art-form is necessarily performative, any and all can be by adding one element to expressive movement: that is, vision. All that is required for any expressive bodily movement to be a performance is that artists come out of their room, their studio, their practice space, and move their bodies in a shared visual fabric. http://www.performancephilosophy.org/journal/article/view/8/23

Volgens Brian Morton, The Wire, Issue 311, January 2010 Is Lei Liang een belangrijke musical philosopher. .. The carefully won emptiness of his thought allows sound to flow and cohere in new directions and forms. East and West lose any slack associations.

Wy stay, why not go and live in a better place?

emigratie

My question is this. In the 19th century some of my mothers family went to America. They lived here in a poor and remote corner of our country. They escaped to a new country.

How come so many people do not leave the rust belt, the dying city? Why not escape from a poor and backward place?  USA has a history of immigration and going West…

Some more questions:

Do people know when they are going down the hill? You need to be aware of a threat before you even think of an escape.

Do poor circumstances and a bad  economic or political situation make people active or passive? Do some people believe in a nearb better future? Do they wait for someone to save them from poverty?

Do people know of or are aware of possibilities elsewhere?

What are costs of moving versus costs of staying? Money, emotional cost, etc.
(You will need to sell your house and nobody will buy, no money for transport and living)

Do people believe they have a change to improve, at home or elsewhere, their situation?

Look into literature about why did not the Jews escape from Germany? why do other people not escape their fate?

Are people afraid to change, afraid to live in other parts of the world, afraid to leave their family, friends, neighbors? Afraid of the unknown?

 

 

 

 

Concentratie bij musiceren, concentrate before making music

OLYMPUS DIGITAL CAMERA
Be prepared.
Sit down or be standing up using the right posture.
Prepare, read the sheet of music. What is written, which key, repeats.
What rhythm and velocity?

Ga klaar zitten (of staan).
Bereid je voor, lees de muziek die voor je staat even door. Kijk naar bijschriften, voortekens, maatsoort en herhalingen.
Wat is het ritme en de snelheid?

Tune the instrument, try it.
Wait until you and the music are ready.
Do not listen to anything but your music.
The only thing in the world is the music on the sheet and you and your instrument.

Stem je instrument, ga na of het instrument werkt.
Wacht even tot jij en de muziek klaar zijn voor het spel.
Luister niet naar anderen, er is alleen de muziek voor je op papier en jij met je instrument.

When playing. Go on. Every musical phrase is just a moment and after that it is gone. Be good music or not.
Do not hurry, take your time.

Ga door, elke gespeelde reeks noten is er slechts even en daarna is ie weg. Goed of fout.
Haastige spoed is zelden goed geldt ook hierbij. Laat je niet gek maken, neem je tijd.

Langzame kunst, Slow art, 1

sunflowerToday is the start of a new project, Slow art. Or did it start with https://connectiv.wordpress.com/2012/03/11/sun-flowers-a-story-change11/

In the project:

  • Growing Sunflowers
  • publish about that.
  • Play “Zonnebloem” (Sunflower)  van Sumire Nukina  op bass clarinet.
  • Anything else.

Vandaag begint het projekt Langzame kunst. Of begon het al met https://connectiv.wordpress.com/2012/03/11/sun-flowers-a-story-change11/

Het projekt bestaat uit

  • Het zaaien en opkweken van een of meer zonnebloemen.
  • Dokumenteren en vastleggen van de groei van de zonnebloemen.
  • Uitvoeren van “Zonnebloem”  van Sumire Nukina  op basklarinet.
  • En alles wat er in de loop van de tijd bij komt.

Er is meer langzame kunst, daarover ook meer tijdens het projekt. In april 2016 is er de slow art dag

More slow art, come back and find more slow art in the project  Slow Art Day (april 2016)

Connectivity and dichotomy and our nation.

nationEr is een aspect van connectivisme als kennistheorie die grote konsekwenties heeft. In een connectivistische opvatting van kennis bestaan er veel onderlinge verbanden en samenhangen tussen delen van kennis. Die verbindingen tussen begrippen, weetjes, opvattingen en kennis maken het lastig om onderscheid te maken tussen klassen en categorieen.

Want to stress one part of connectivism as a theory of knowledge (epistemology) In a connectivist view, facts, knowledge is very intertwined. In connectivism  classes, categories are not important, the connections between “parts of knowledge” are important.

Een connectivistische opvatting van kennis berust niet op (onder-)verdeling maar op verbanden. Een dichotomie ( een tweedeling) is in een connectivistische opvatting van kennis niet goed mogelijk. Tussen verschillende begrippen bestaan veel meer verbanden dan in de traditionele kennisopvatting duidelijk gemaakt kunnen worden. In die traditionele opvatting zijn verschillen belangrijk. In de traditionele opvatting is een volk een verzameling mensen met een gemeenschappelijk kenmerk waarmee ze zich van anderen onderscheiden.

A connectivist view is not a matter of divisions and categorizations, but of connections. A dichotomy is not a very connectivist way of looking at the world. Different pieces of knowledge are more interconnected and connected to other pieces of knowledge than you could explain in common epistemology using dichotomies.

In connectivistische opvatting is een volk een groep mensen die op allerlei manier verbonden zijn, maar die ook naar buiten die groep verbindingen hebben. Nationalisme, de opvatting dat wij anders zijn dan zij is kortzichtig. Een simpel onderscheid tussen wij en zij is misschien mogelijk in de klassieke kennisleer, maar vanuit connectivistisch oogpunt is het een dwaze versimpeling.

I connectivist view a nation  is a lot of humans connected in all ways, but the humans are also connected to other humans outside that nation.  Nationalism, the believe We are different from Them is false. Because one cannot make a definition of We of our nation. It is very unclear who are in or out the nation.

(Nation van Terry Pratchett is vertaald: Volk)

 

 

Thinking and Language as social and connected events

babyThinking is a social event: No thinking without words, no words without language, no language without humans around us. This is a very short answer to my reading of Putnam. He uses the Brains in a Vat story to defend his statements about meaning outside the head. Putnam and others try to find the connection of words and meaning of the words. Is meaning in your head or outside?
The short answer of Putnam, Meaning is experimental and outside), it is not in your head.
I want to argue that meaning has a strong social aspect. Listen to and watch young children, they learn by asking “Why??” they want to see and hear and use things to learn. Children want to see what is inside things to get to know them.
Think of the way little children learn words and meaning. They experience the world and try to add words to their experiences. They do need time and practical experiences for learning to use the right words.
Their thinking grows with the acquisition of language and experience in a social context.

Now Reading Laurence Thomas

Self-Deception as the Handmaiden of Evil. http://www.laurencethomas.com/ There is no human capacity that contributes more to evil in this world than the capacity for self-deception, which is the wherewithal to hold as true that which one knows as (s=t?) some very significant level simply cannot be true.

LT is critical on Kant, about Kants “You shall never tell a lie” Kant was wrong, sometimes telling the truth is even a crime.
When in WOII German soldiers asked my grandmother if my future father was in the house she lied. If she had not lied, my father and other people would been killed for sure. And my grandmother would have been also in part guilty on their deaths (Kant would say she was not).

About Marc Champgne ON Objective KNOWLEDGE.

zweden trein
Train in Ystad Sweden

Dear Marc Champagne,

Thank you for your text about EVER-PRESENT CONSTRAINTS ON KNOWLEDGE.

You EVER-PRESENT CONSTRAINTS ON KNOWLEDGE. has some stories and fables to argue in favor of your point of view.
Your first story about the human in the railroad track does illustrate the kind of knowledge a person has in daily life situations. Most people never walk on railroad tracks, and we would not encourage anybody to do so, but we do understand your point.
You write: ” … The precise terms of my example are dialectically unimportant; what matters is the extremely limited menu of options. The person on the track is, quite literally, cornered. Her train of thought is suddenly coerced by her worldly environment into taking a certain direction—in this case a step sideways. What we have here, in essence, is a case of what the novel andmovie
The Godfather immortalized as “an offer you can’t refuse.” In otherwords, “choose” to do such and such—or die. That’s arguably a peculiar sort of “choice” (in decision theory, this situation is referred to as “Hobson’s choice,” after a man who would allow his horse-renting clients to choose only the horse nearest the stable door). … ”

You give the person in your story only two possibilities. Stay or jump sideways in the right direction when the train comes. But the menu of options is not limited. Will she jump to the left, to the right? Will she try to jump on the train? Will she run forward? Will she scream and stay unmovable? Will she lay down? Will she pray and expect the train to stop? Will she take her mobile phone and message someone to help her? Will she faint? Will the train stop?

Storytelling is fun. But storytelling in a philosophical text is dangerous. We could end up in quibbling about Minnesotan weather. (Mott, P.L. (1978) Verisimilitude by means of Short Theorems. Synthese 38, p 251 and Barnes E.C. (1991) Beyond Verisimilitude a Linguistically Invariant Basis for Scientific Progress, Synthese 88, p 313)

We do agree on knowledge about simple facts of life. I am sitting here and writing this text. Almost nobody does raise questions about these simple facts about me sitting here. Those are not the facts A. Sokal & J. Bricmont do write about. Nor does David Miller, a ‘notorious’ skeptical philosopher. The great discussion on objective knowledge is not so much about these little observable facts, but the big question of the skeptic is about scientific knowledge.
The big question is about generalizing theories, inductive arguments.