A Cartographic Anomaly - David Toop (1999)

An anomaly is any occurrence or object that is strange, unusual, or unique. It can also mean a discrepancy or deviation from an established rule, trend, or pattern.

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Stockausen 'Four Criteria of Electronic Music' (1972)

One by one, not having had any good traning at the music conservatory or at the university in acoustics, I became aware that a sound is not just a sound.

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Koyaanisqatsi - Godfrey Reggio (1982)

Art has no intrinsic meaning. This is its power, its mystery, and hence, its attraction. Art is free. It stimulates the viewer to insert their own meaning, their own value.The encounter is my interest, not the meaning. If meaning is the point, then propaganda and advertising is the form.

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Quotation from "Nineteen Eighty-Four" // George Orwell

The horrible thing about the Two Minutes Hate was not that one was obliged to act a part, but that it was impossible to avoid joining in. Within thirty seconds any pretence was always unnecessary. A hideous ecstasy of fear and vindictiveness, a desire to kill, to torture, to smash faces in with a sledge hammer, seemed to flow through the whole group of people like an electric current, turning one even against one's will into a grimacing, screaming lunatic. And yet the rage that one felt was an abstract, undirected emotion which could be switched from one object to another like the flame of a blowlamp. [...] Then the face of Big Brother faded away again and instead the three slogans of the Party stood out in bold capitals:

WAR IS PEACE

FREEDOM IS SLAVERY

IGNORANCE IS STRENGTH

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Monologue from "Network" // written by Paddy Chayefsky

Howard: I don't have to tell you things are bad. Everybody knows things are bad. It's a depression. Everybody's out of work or scared of losing their job. The dollar buys a nickel's worth. Banks are going bust. Shopkeepers keep a gun under the counter. Punks are running wild in the street and there's no one anywhere that seems to know what to do with us. Now into it. We know the air is unfit to breathe, our food is unfit to eat, and we sit watching our TVs while some local newscaster tells us that today we had 15 homicides and 63 violent crimes as if that's the way it's supposed to be. We know things are bad. Worse than bad. They're crazy. It's like everything everywhere is going crazy so we don't go out anymore. We sit in a house as slowly the world we're living in is getting smaller and all we say is, "Please, at least leave us alone in our living rooms. Let me have my toaster, and TV, and my steel belted radials and I won't say anything." Well I'm not going to leave you alone. I want you to get mad. I don't want you to protest. I don't want you to riot. I don't want you to write to your congressman because I wouldn't know what to tell you to write. I don't know what to do about the depression and the inflation and the Russians and the crying in the streets. All I know is first you've got to get mad. You've got to say, "I'm a human being. God Dammit, my life has value." So, I want you to get up now. I want all of you to get up out of your chairs. I want you to get up right now and go to the window, open it, and stick your head out, and yell, "I'm as mad as hell, and I'm not going to take this anymore!" I want you to get up right now. Get up. Go to your windows, open your windows, and stick your head out, and yell, "I'm as mad as hell and I'm not going to take this anymore!" Things have got to change my friends. You've got to get mad. You've got to say, "I'm as mad as hell and I'm not going to take this anymore!" Then we'll figure out what to do about the depression and the inflation and the oil crisis. But first get up out of your chairs, open your window, stick your head out and yell, "I'm as mad as hell and I'm not going to take this anymore!"

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Why Don't You Change :: Krishnamurti

Are we wasting our lives? By that word “wasting” we mean dissipating our energy in various ways, dissipating it in specialized professions. Are we wasting our whole existence, our life? If you are rich, you may say, “Yes, I have accumulated a lot of money, it has been a great pleasure.” Or if you have a certain talent, that talent is a danger to a religious life. Talent is a gift, a faculty, an aptitude in a particular direction, which is specialization. Specialization is a fragmentary process. So you must ask yourself whether you are wasting your life. You may be rich, you may have all kinds of faculties, you may be a specialist, a great scientist or a businessman, but at the end of your life has all that been a waste? All the travail, all the sorrow, all the tremendous anxiety, insecurity, the foolish illusions that man has collected, all his gods, all his saints and so on—have all that been a waste? You may have power, position, but at the end of it—what? Please, this is a serious question that you must ask yourself. Another cannot answer this question for you.

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Sound Sculptures & Installations :: Zimoun

The kinetic energy of an object is the extra energy which it possesses due to its motion. The kinetic energy of a single object is completely frame-dependent and relative.

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Opus IV (1925) :: Ruttmann

The unique potentials of the cinematic mechanism: flexible montage of time and space, measured pacing and control of gaze, exact repetition, single-frame diversity and continuity, superimposition and its related split-screen imagery.

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Beyond Good and Evil (Preface) :: Nietzsche

SUPPOSING that Truth is a woman--what then? Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women--that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien--IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground--nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief): perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human--all-too-human facts. The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its "super- terrestrial" pretensions in Asia and Egypt, the grand style of architecture. It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims, all great things have first to wander about the earth as enormous and awe- inspiring caricatures: dogmatic philosophy has been a caricature of this kind--for instance, the Vedanta doctrine in Asia, and Platonism in Europe. Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error--namely, Plato's invention of Pure Spirit and the Good in Itself. But now when it has been surmounted, when Europe, rid of this nightmare, can again draw breath freely and at least enjoy a healthier--sleep, we, WHOSE DUTY IS WAKEFULNESS ITSELF, are the heirs of all the strength which the struggle against this error has fostered. It amounted to the very inversion of truth, and the denial of the PERSPECTIVE--the fundamental condition--of life, to speak of Spirit and the Good as Plato spoke of them; indeed one might ask, as a physician: "How did such a malady attack that finest product of antiquity, Plato? Had the wicked Socrates really corrupted him? Was Socrates after all a corrupter of youths, and deserved his hemlock?" But the struggle against Plato, or--to speak plainer, and for the "people"--the struggle against the ecclesiastical oppression of millenniums of Christianity (FOR CHRISITIANITY IS PLATONISM FOR THE "PEOPLE"), produced in Europe a magnificent tension of soul, such as had not existed anywhere previously; with such a tensely strained bow one can now aim at the furthest goals. As a matter of fact, the European feels this tension as a state of distress, and twice attempts have been made in grand style to unbend the bow: once by means of Jesuitism, and the second time by means of democratic enlightenment--which, with the aid of liberty of the press and newspaper-reading, might, in fact, bring it about that the spirit would not so easily find itself in "distress"! (The Germans invented gunpowder-all credit to them! but they again made things square--they invented printing.) But we, who are neither Jesuits, nor democrats, nor even sufficiently Germans, we GOOD EUROPEANS, and free, VERY free spirits--we have it still, all the distress of spirit and all the tension of its bow! And perhaps also the arrow, the duty, and, who knows? THE GOAL TO AIM AT. . . .

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