RADIO ZOOT: residue of a city

RADIO ZOOT: residue of a city: "i liked the bright lights and the city wide spew, the hustle and the feeling of not fitting in but thats ok, who does, its a mash up a synch...

Under the false pretence of the french collusively working within our language, deconstructing the cities of speech and thought and text, a deceptive translationof of Zoot's text into English, Emperors New Blog, Jedi Mind Trick, Acting, Seld-Denial
leads to¬

I liked the bright lights and the city wide spew, the hustle and the feeling of not fitting in goal thats ok, who faire, its has mash up has synchronized chaos of colour (mostly gray) and sound (mostly traffic). I made it through the underground worming my way through crushes, like has eel up the escalator à emerge into has hubbub, not necessarily where i wished à appear goal so goddam happy à be there anyway, lugging bags and squinting into the wan autumn light at the crumpled underground map. Something about it- the mix, its devastating undeniability - big massive wide solid grind mostly undecipherable now folks in their thousends just rubbing along together now not, barging past head down... Work of art balances roadworks and improvements lost in worth face presentation, big gestures of architecture belonging à the state, the history of has few impacting from all sides 200 stories high. I smile along with has multiplicity of children, newer Londoners, has guest in their city of bright lights and attractions and crazy paving. House sized demanding bill boarding covers over Windows one other people's lives like every ones so busy, and i am too, goal i'd so like à stand and stare because its still amazing the colour -fireworks over primrose hill- and the sound- has thousand languages just babbling, making their worlds go round"

And as dastardly as the prime time first time did it again, gonna keep doing it, Derridean trace test facility via the supercial mechanismé of the internet translator box- appearance is all to these bots, BEWARE our teachers would say, their future lies inches from your understanding and inevitable miscomprehension BEWARE or awe turns that into THIS:
{From the previous, into the supposed, now I reveal my sleeve and unto the chosen volunteer, now read...}

J'ai aimé que les lumières de la ville et la ville large crachent, la bousculade et la sensation de ne correspondant pas à l'objectif cela bien, qui fait, son a la pâte a synchronisé en haut le chaos de couleur (surtout gris) et solide (surtout la circulation). Je l'ai fait par le worming souterrain ma façon par les bousculades, comme a l'anguille sur l'à d'escalator émerge dans a le brouhaha, pas nécessairement où j'ai souhaité qu'à apparaît que l'objectif si goddam à heureux est là de toute façon, les sacs de lugging et louchant dans la lumière d'automne wan à la froissé sous terre carte. Quelque chose de lui- le mélange, son undeniability dévastant - le grand solide large massif meule surtout des indéchiffrable maintenant gens dans leur thousends frottant juste le long de maintenant pas, bousculant ensemble la tête passée en bas... L'oeuvre d'art équilibre des courses sur route et les améliorations ont perdu dans la présentation de visage de valeur, les grands gestes d'architecture qui appartient à l'état, l'histoire d'a le quelques influe de tous les côtés 200 histoires haut. Je souris avec a la multiplicité d'enfants, plus nouveaux Londoniens, a l'invité dans leur ville de lumières de la ville et d'attractions et le pavé fou. La maison a calibré exigeant la facture qui monte des http://www.blogger.com/post-edit.g?blogID=5129824044525905649&postID=8804885723100002066couvertures sur Windows une autres vies des gens comme chaque une si occupé, et je suis aussi, l'objectif que j'aimerais si la position d'à et le regard fixe parce que son calme stupéfiant la couleur -les feux d'artifice sur la colline de primevère- et le son- a mille langues babillant juste, faisant leurs mondes aller en rond

Then back into English:

I liked that the lights of the city and the wide city spit, the crush and the sensation of not corresponding one to the objective that well, that does, his has the dough synchronized in top the chaos of color (especially gray) and solid (especially the circulation). I did it by the underground worming my manner by the crushes, as has the eel on the to escalator emerges in has the hubbub, not necessarily where I wished that to appears that the objective if goddam to happy is there in any case, the bags of lugging and squinting in the light of fall wan to the crumpled under earth card. Something of him- the mixture, his devastating undeniability - the big massive wide solid millstone especially of the indecipherable one now people in their just rubbing thousends alongside now not, jostling together the past head down below... The art work balances races on road and the improvements lost in the presentation of face of value, the big gestures of architecture that belongs to the state, the history of has the some influences of all the sides 200 high histories. I smile with has the multiplicity of children of London newer, invited it in their city of lights of the city and of attractions and the paved crazy. The house gauged exacting bills it that climbs of the covers on Windows another lives of the people as every an if occupied, and I am also, the objective that I would like if the position of and the look sets up because his stunning calm the color -the fireworks on the primrose hill- and the sound- has thousand languages chattering just, doing their worlds to go in round

Laaanguidg is a virus Ooo!
And step, 2, 3,4 turn around!

Le lumières des de que d'aimé de J'ai de la ville et la ville grand crachent, la bousculade et la sensation de l'objectif d'à de pas de correspondant de ne cela bien, qui fait, le fils un la pâte un synchronisé en le chaos du de haut de couleur (surtout gris) et solide (surtout la circulation). Le de pair de fait de l'ai de Je le pair de façon de ma de souterrain de worming les bousculades, le com un Dans d'émerge de l'à de sur de l'anguille un brouhaha du, le souhaité de j'ai d'où de nécessairement de pas si de l'objectif de que d'apparaît de qu'à le là d'est de heureux d'à de goddam de toute façon, les poches de Dans de lugging et louchant la lumière à wan la carte de terre de sous de froissé. Quelque a choisi de lui- le mélange, le fils undeniability dévastant - le grandiose solide grand massif meule surtout du leur de Dans de gens de maintenant d'indéchiffrable le de juste de frottant de thousends longtemps du pas de maintenant, l'ensemble de bousculant la tête passée en diplômes universitaires... Equilibre d'art des cours sur la route et les améliorations ont perdu Dans la présentation du visage de valeur, les grandiose l'état d'à d'appartient de qui de gestes, l'influe de quelques du de l'histoire de tous les côtés 200 histoires haut. Je souris avec un la multiplicité, plus nouveaux Londoniens, un ville de leur de Dans de l'invité de lumières de la ville et et le pavé fou. La maison un calibré exigeant la facture qui monte de l'autres d'une de Windows de sur de couvertures rivalise du si d'une de chaque de com de gens occupé, et je suis aussi, le si de j'aimerais de que de l'objectif la position et la que de parce de fixe d'égard du fils calme stupéfiant la couleur -les feux sur la colline de primevère- et le fils du- un juste de babillant de langues de mille, l'aller de mondes de leurs de faisant en rond

Big Blue Button centered Translate, final time, and: click!

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But wait! The Grande Finale! Yes! People! We have reached a new goal! We have exceeded our gross national limits and have burst vomit thrust to a New World braver, later, neater: A New World English has been born! Observe it's beating limbs before your very prosaic eyes:
{the wool knit tighter under the guise of French, but English, to Spanish, becoming NEW WORLD EINGLIISH}

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Philosophers on Paradise, Utopia & Language

Johann Georg Hamann:
Language is one of Hamann's most abiding philosophical concerns. From the beginning of his work, Hamann championed the priority which expression and communication, passion and symbol possess over abstraction, analysis and logic in matters of language. Neither logic nor even representation (in Rorty's sense) possesses the rights of the first-born. Representation is secondary and derivative rather than the whole function of language. Symbolism, imagery, metaphor have primacy; “Poetry is the mother-tongue of the human race” (N II, 197). To think that language is essentially a passive system of signs for communicating thoughts is to deal a deathblow to true language.
Hamann's answer to a debate of his time, the origin of language — divine or human?—is that its origin is found in the relationship between God and humanity. Typically he has the ‘Knight of the Rose-Cross’ express this in the form of a ‘myth’, rather than attempting to work out such a claim logically and systematically. Rewriting the story of the Garden of Eden, he describes this paradise as:

Every phenomenon of nature was a word,—the sign, symbol and pledge of a new, mysterious, inexpressible but all the more intimate union, participation and community of divine energies and ideas. Everything the human being heard from the beginning, saw with its eyes, looked upon and touched with its hands was a living word; for God was the word. (NIII, 32: 21-30)

This makes the origin of language as easy and natural as child's play.

John Scottus Eriugena discusses the return (epistrophe, reditus, reversio) of all things to God. According to the cosmic cycle Eriugena accepts, drawing heavily on Maximus Confessor and Maximus’ interpretation of Gregory of Nyssa, it is in the nature of things for effects to return to their causes. There is a general return of all things to God. Corporeal things will return to their incorporeal causes, the temporal to the eternal, the finite will be absorbed in the infinite. The human mind will achieve reunification with the divine, and then the corporeal, temporal, material world will become essentially incorporeal, timeless, and intellectual. Human nature will return to its ‘Idea’ or ‘notio’ in the mind of God. According to Eriugena's interpretation of scripture, ‘paradise’ is the scriptural name for this perfect human nature in the mind of God. Humans who refuse to let go of the ‘circumstances’ remain trapped in their own phantasies, and it is to this mental state that the scriptural term ‘hell’ applies.

Articles from Brochure

Philosophy in Paradise—A return to the garden

By Bernice Miller

http://www.sfu.ca/philosopherscafe/garden.htm

Where is the garden of our dreams? Can we find it described in literature or poetry? Is it possible to plan private gardens and public parks that will enrich our private and communal lives? These were some of the questions posed at the Philosophers' Cafes held on June 10th and 11th—moderated by Joe Ronsley, Professor of English Literature at McGill University, now retired and an avid gardener—at the Van Dusen Garden's “Storied Garden” show this year.

Dr. Yosef Wosk, Director of the Interdisciplinary Programs at Simon Fraser University at Harbour Center, described the theme as an inquiry into the concept that gardens are places where people can experience innocent, unlimited pleasure; an idea that goes back to the biblical description of the Garden of Eden.

Her notable life's work has been to provide “green living for city dwellers.” Her numerous landscapes in Canada include downtown Vancouver's Courthouse at Robson Square, designed by Arthur Erikson who chose her to do the building's “hanging gardens,” as well as the roof garden of the Vancouver Public Library designed by Moshe Safdi.

Rooftop gardens add to a building's amenities, and also provide energy saving insulation. But is the inclusion or exclusion of garden space in our built environments perhaps also an indicator of our underlying philosophy as to our relationship with nature?

Dr. Wosk asked whether there is a parallel reading to be found between nature and literature. Doesn't the strictly controlled garden develop contiguous with the linear development of literature? And doesn't modern development of innovative movements in modern literature and poetry translate back to affect our perceptions of nature? An even more intriguing question, he noted, is whether we can ever get back to a direct communication with nature.

“ To make a full circle of our meetings,” our moderator Joe Ronsley said at the end of the second Cafe, “let us close with a reading of the scene under rhododendrons, from James Joyce's Ulysses. We agreed, saying “Yes” to the pleasure of these past two days in these dream gardens.

2.1 E. H. Carr's Challenge of Utopian Idealism

In his main work on international relations, The Twenty Years' Crisis, first published in July 1939, Edward Hallett Carr (1892–1982) attacks the idealist position, which he describes as “utopianism.” He characterizes this position as encompassing faith in reason, confidence in progress, a sense of moral rectitude, and a belief in an underlying harmony of interests. According to the idealists, war is an aberration in the course of normal life and the way to prevent it is to educate people for peace, and to build systems of collective security such as the League of Nations or today's United Nations. Carr challenges idealism by questioning its claim to moral universalism and its idea of the harmony of interests. He declares that “morality can only be relative, not universal” (19), and states that the doctrine of the harmony of interests is invoked by privileged groups “to justify and maintain their dominant position” (75).

Carr observes that politicians, for example, often use the language of justice to cloak the particular interests of their own countries, or to create negative images of other people to justify acts of aggression. The existence of such instances of morally discrediting a potential enemy or morally justifying one's own position shows, he argues, that moral ideas are derived from actual policies. Policies are not, as the idealists would have it, based on some universal norms, independent of interests of the parties involved.

“Just as the ruling class in a community prays for domestic peace, which guarantees its own security and predominance, … so international peace becomes a special vested interest of predominant powers” (76).

Carr was a sophisticated thinker. He recognized himself that the logic of “pure realism can offer nothing but a naked struggle for power which makes any kind of international society impossible” (87). Although he demolishes what he calls “the current utopia” of idealism, he at the same time attempts to build “a new utopia,” a realist world order (ibid.). Thus, he acknowledges that human beings need certain fundamental, universally acknowledged norms and values, and contradicts his own argument by which he tries to deny universality to any norms or values. To make further objections, the fact that the language of universal moral values can be misused in politics for the benefit of one party or another, and that such values can only be imperfectly implemented in political institutions, does not mean that such values do not exist. There is a deep yearning in many human beings, both privileged and unprivileged, for peace, order, prosperity, and justice. The legitimacy of idealism consists in the constant attempt to reflect upon and uphold these values. Idealists fail if in their attempt they do not pay enough attention to the reality of power. On the other hand, in the world of pure realism, in which all values are made relative to interests, life turns into nothing more than a power game and is unbearable.