language

Spimes, objects trackable in space and time

business, security, social software, tech in changing society, technology / /

From Bruce Sterling’s “Viridian Note 00459: Emerging Technology 2006” (The Viridian Design Movement: March 2006):

When it comes to remote technical eventualities, you don’t want to freeze the language too early. Instead, you need some empirical evidence on the ground, some working prototypes, something commercial, governmental, academic or military…. Otherwise you are trying to freeze an emergent technology into the shape of today’s verbal descriptions. This prejudices people. It is bad attention economics. It limits their ability to find and understand the intrinsic advantages of the technology. …

If you look at today’s potent, influential computer technologies, say, Google, you’ve got something that looks Artificially Intelligent by the visionary standards of the 1960s. Google seems to “know” most everything about you and me, big brother: Google is like Colossus the Forbin Project. But Google is not designed or presented as a thinking machine. Google is not like Ask Jeeves or Microsoft Bob, which horribly pretend to think, and wouldn’t fool a five-year-old child. Google is a search engine. It’s a linking, ranking and sorting machine. …

Even if there’s like, Boolean logic going on here, this machine has got nothing to do with any actual thinking. This machine is clearly a big card shuffler. It’s a linker, a stacker and a sorter. …

In the past, they just didn’t get certain things. For instance:

1. the digital devices people carry around with them, such as laptops, media players, camera phones, PDAs.
2. wireless and wired local and global networks that serve people in various locations as they and their objects and possessions move about the world.
3. the global Internet and its socially-generated knowledge and Web-based, on-demand social applications.

This is a new technosocial substrate. It’s not about intelligence, yet it can change our relationship with physical objects in the three-dimensional physical world. Not because it’s inside some box trying to be smart, but because it’s right out in the world with us, in our hands and pockets and laps, linking and tracking and ranking and sorting.

Doing this work, in, I think, six important ways:

1. with interactive chips, objects can be labelled with unique identity – electronic barcoding or arphids, a tag that you can mark, sort, rank and shuffle.
2. with local and precise positioning systems – geolocative systems, sorting out where you are and where things are.
3. with powerful search engines – auto-googling objects, more sorting and shuffling.
4. with cradle to cradle recycling – sustainability, transparent production, sorting and shuffling the garbage.

Then there are two other new factors in the mix.

5. 3d virtual models of objects – virtual design – cad-cam, having things present as virtual objects in the network before they become physical objects.
6. rapid prototyping of objects – fabjects, blobjects, the ability to digitally manufacture real-world objects directly or almost directly from the digital plans.

If objects had these six qualities, then people would interact with objects in an unprecedented way, a way so strange and different that we’d think about it better if this class of object had its own name. I call an object like this a “spime,” because an object like this is trackable in space and time. …

“Spimes are manufactured objects whose informational support is so overwhelmingly extensive and rich that they are regarded as material instantiations of an immaterial system. Spimes begin and end as data. They’re virtual objects first and actual objects second.” …

“The primary advantage of an Internet of Things is that I no longer inventory my possessions inside my own head. They’re inventoried through an automagical inventory voodoo, work done far beneath my notice by a host of machines. So I no longer to bother to remember where I put things. Or where I found them. Or how much they cost. And so forth. I just ask. Then I am told with instant real-time accuracy. …

It’s [spimes] turning into what Julian Bleecker calls a “Theory Object,” which is an idea which is not just a mental idea or a word, but a cloud of associated commentary and data, that can be passed around from mouse to mouse, and linked-to. Every time I go to an event like this, the word “spime” grows as a Theory Object. A Theory Object is a concept that’s accreting attention, and generating visible, searchable, rankable, trackable trails of attention. …

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The escape of Mr. Flitcraft

commonplace book, language & literature, security / /

From Claudia Roth Pierpont’s “Tough Guy: The mystery of Dashiell Hammett” (The New Yorker [11 February 2002]: 70):

There is one section of “The Maltese Falcon” that could not be filmed, and for many readers it is the most important story Hammett ever told. A dreamlike interruption in events, it is a parable that Spade relates to Brigid about a man called Flitcraft, dutiful husband and father of two, who was nearly hit by a falling beam while walking to lunch one day. Instead of going back to work, Flitcraft disappeared. “He went like that,” Spade says, in what may be Hammett’s most unexpected and beautiful phrase, “like a fist when you open your hand.” His narrow escape had taught this sane and orderly man that life is neither orderly nor sane, that all our human patterns are merely imposed, and he went away in order to fall in step with life. He was not unkind; the love he bore his family “was not of the sort that would make absence painful,” and he left plenty of money behind. He travelled for a while, Spade relates, but he ended up living in a city near the one he’d fled, selling cars and playing golf, with a second wife hardly different from the first. The moral: one can attempt to adjust one’s life to falling beams but will readjust as soon as the shock wears off.

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That’ll work too

commonplace book, fiction, language & literature / /

From Jay McInerney’s “White Man at the Door” (The New Yorker [4 February 2002] 57):

[Matthew Johnson, head of Fat Possum Records, has] got a damaged lung, bad teeth, a couple of hernias, and a back catalogue of death threats. His dentist once held up a toothbrush and asked him if he’d ever seen one, to which Johnson answered, “I use one of those to clean my pistol.”

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3 English words with the most meanings

history, language & literature / /

From Tim Bray’s “On Search: Squirmy Words” (29 June 2003):

First of all, the words that have the most variation in meaning and the most collisions with other words are the common ones. In the Oxford English Dictionary, the three words with the longest entries (i.e. largest number of meanings) are “set,” “run,” and “get.”

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Language & grammar types: inflected, agglutinative, & analytic

language & literature / /

From Tim Bray’s “On Search: Squirmy Words” (29 June 2003):

Of course, the way that words twist and turn around is highly language-dependent. English is what’s called an “inflected” language, which is to say words change their form depending on their grammatical role: verb conjugation, singular/plural, and so on. (Interestingly, “inflection” has a common variant spelling: “inflexion”.) Other languages (for example Turkish and Finnish) are “agglutinative”, where words are formed by combining “morphemes.” The third most common category of languages is “analytic” or “isolating”, where words do not change and grammatical roles are established by sequences of words. The best-known example is written Chinese.

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The differences between language in art & politics

art, language & literature, politics / /

From Harold Pinter’s “Nobel Lecture: Art, Truth & Politics” (Nobel Prize: 7 December 2005):

In 1958 I wrote the following:

‘There are no hard distinctions between what is real and what is unreal, nor between what is true and what is false. A thing is not necessarily either true or false; it can be both true and false.’

I believe that these assertions still make sense and do still apply to the exploration of reality through art. So as a writer I stand by them but as a citizen I cannot. As a citizen I must ask: What is true? What is false? …

So language in art remains a highly ambiguous transaction, a quicksand, a trampoline, a frozen pool which might give way under you, the author, at any time. …

Political language, as used by politicians, does not venture into any of this territory since the majority of politicians, on the evidence available to us, are interested not in truth but in power and in the maintenance of that power. To maintain that power it is essential that people remain in ignorance, that they live in ignorance of the truth, even the truth of their own lives. What surrounds us therefore is a vast tapestry of lies, upon which we feed.

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Transcendence, described by the East & West

language & literature, religion / /

From Steve Paulson’s “The disbeliever” (Salon: 7 July 2006):

But it does raise the question, what do you mean by spiritual? And what do you mean by mystical?

By spiritual and mystical — I use them interchangeably — I mean any effort to understand and explore happiness and well-being itself through deliberate uses of attention. Specifically, to break the spell of discursive thought. We wake up each morning, and we’re chased out of bed by our thoughts, and then we think, think, think, think all day long. And very few of us spend any significant amount of time breaking that train of thought. Meditation is one technique by which to do that. The sense that you are an ego, busy thinking, disappears. And its disappearance is quite a relief.

Well, it’s interesting to hear this description of mysticism because I don’t think that’s how most people would see it. I mean, most people would play up the more irrational side. Yes, you’re losing yourself, but you’re plunged into some larger sea of oneness, of perhaps transcendent presence. Obviously, you’re staying away from that whole supernatural way of thinking.

Well, it’s very Buddhist of me to do that. The Buddhists tend to talk in terms of what it’s not. They talk about it being no self, they talk in terms of emptiness. But the theistic traditions talk in terms of what the experience is like. There, you get descriptions of fullness and rapture and love and oneness.

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The Piraha language of Brazil

cool stuff, language & literature, writing ideas / /

From Wikipedia’s “Pirahã language“:

The Pirahã language is a language spoken by the Pirahã – an indigenous people of Amazonas, Brazil, who live along the Maici river, a tributary of the Amazon.

Pirahã is believed to be the only surviving member of the Mura language family, all other members having become extinct in the last few centuries. It is therefore a language isolate, without any known connection to other languages. Despite having only ~150 speakers as of 2004, in eight villages along the Maici, it is not itself in immediate danger of extinction, as language use is vigorous and the Pirahã community is monolingual. …

Unusual features of Pirahã include:

  • One of the smallest phoneme inventories of any known language [13]…, and a correspondingly high degree of allophonic variation, including two very rare sounds …
  • The pronunciation of several phonemes depends on the speaker’s sex.
  • An extremely limited clause structure.
  • No grammatical numerals, not even “one” or “two”; the closest the language comes to numerals are general quantity words like [“a few”, “some”, and “many”].
  • No abstract color words other than terms for light and dark.
  • Few specific kin terms; one word covers both “father” and “mother” [and they appear not to keep track of relationships any more distant than biological siblings.]
  • The entire set of personal pronouns appears to have been borrowed from Nheengatu, the Tupi-based lingua franca. Although there is no documentation of a prior stage of Pirahã, the close resemblance of the Pirahã pronouns to those of Nheengatu makes any other hypothesis improbable.
  • Pirahã can be whistled, hummed, or encoded in music.

The occurrence of so many unusual linguistic features in a single language is remarkable.

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Neal Stephenson on being Isaac Newton

commonplace book, history, language & literature, science / /

From Laura Miller’s “Everybody loves Spinoza” (Salon: 17 May 2006):

Goldstein’s description [of Spinoza’s conception of God] reminds me of a passage in Neal Stephenson’s historical novel Quicksilver, in which a fictional character has an intimation about a friend, a real genius and contemporary of Spinoza’s: “[He] experienced a faint echo of what it must be like, all the time, to be Isaac Newton: a permanent ongoing epiphany, an endless immersion in lurid radiance, a drowning in light, a ringing of cosmic harmonies in the ears.”

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The politics & basics of Unicode

tech help, technology / /

From Tim Bray’s “On the Goodness of Unicode” (6 April 2003):

Unicode proper is a consortium of technology vendors that, many years ago in a flash of intelligence and public-spiritedness, decided to unify their work with that going on at the ISO. Thus, while there are officially two standards you should care about, Unicode and ISO 10646, through some political/organizational magic they are exactly the same, and if you’re using one you’re also using the other. …

The basics of Unicode are actually pretty simple. It defines a large (and steadily growing) number of characters – just under 100,000 last time I checked. Each character gets a name and a number, for example LATIN CAPITAL LETTER A is 65 and TIBETAN SYLLABLE OM is 3840. Unicode includes a table of useful character properties such as “this is lower case” or “this is a number” or “this is a punctuation mark”.

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Fouche proud of terror, expanded

history, language & literature, politics / /

From Napoleonic Literature’s “The Court and Camp of Buonaparte: The Ministers: Fouche“:

But whatever might be the merit of his services at Nantes, it was far eclipsed by those he had soon afterwards the happiness to perform at Lyons. On his arrival there with Collot d’Herbois, he announced to the terrified citizens the reward they were to expect for having dared to resist the majesty of the people, and especially for having put to death some revolutionary agents. “The representatives of the people will be impassive in the execution of their mission. They have been intrusted with the thunderbolt of public vengeance, which they will not cease to hurl until the public enemies are crushed. They will have the courage to march over countless tombs of the conspirators, to traverse boundless ruins, that they may arrive at the happiness of nations,–at the regeneration of the world!” He wrote in like terms to his employers at Paris: “Nothing can disarm our severity: indulgence, we must say, is a dangerous weakness. We never cease to strike the enemies of the people; we annihilate them in a manner at once signal, terrible, and prompt. Their bloody corses, thrown into the Rhone, must appear both on the banks and at the mouth of that river, a spectacle of fear, and of the omnipotence of the people! Terror, salutary terror, is here in truth the order of the day; it represses all the efforts of the wicked; it divests crime of all covering and tinsel!“

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