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IM GOING TO TYPE EVERY WORD I KNOW

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Ni'sa "earrings" or also mishill ar-ras were attached to a band over the top of the head. They were owned by the wealthiest of women; a complete set weighing about 2.5kg.
Scanned from the book Oman Adorned: A Portrait in Silver; 1997; Miranda Morris & Pauline Shelton
lmfao the Scots in town for the World Cup have made a pilgrimage to Boston's world-famous Cop Annihilating Slide
Interestingly enough, when we do succeed in reaching that enhanced state of self-awareness, it is often in a context of sharpened awareness of others -- of their unique particularity and independent existence. The reciprocal relationship between self and other can be compared with the optical illusion in which the figure and ground are constantly changing their relation even as their outlines remain clearly distinct -- as in Escher's birds, which appear to fly in both directions. What makes his drawings visually difficult is a parallel to what makes the idea of self-other reciprocity conceptually difficult: the drawing asks us to look two ways simultaneously, quite in opposition to our usual sequential orientation. Since it is more difficult to think in terms of simultaneity than in terms of sequence, we begin to conceptualize the movement in terms of a directional trajectory. Then we must try to correct this inaccurate rendering of what we have seen by putting the parts back together in a conceptual whole which encompasses both directions. Although this requires a rather laborious intellectual reconstruction, intuitively, the paradoxical tension of this way and that way "feels right."
The Bonds of Love: Psychoanalysis and the Problem of Domination (1988) by Jessica Benjamin
Day and Night (woodcut, 1938) by M. C. Escher
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on participatory art:
Beethoven’s “Hammerklavier” sonata, first published over two hundreds years ago, is notoriously considered one of the most difficult-to-play piano pieces of all time.
In particular, when Beethoven sent it to his publisher in 1818, he allegedly said, “Now you have a sonata that will keep the pianists busy when it is played 50 years hence!”, and much has been made of the fact that it wasn’t publicly performed in its entirety until eighteen years later, by Franz Liszt himself.
Except that’s a bit of a deceptive statistic. See, when Beethoven published Hammerklavier, public solo piano recitals/concerts weren’t really a thing yet. Symphonies, sure; concertos, definitely. But sonatas were “parlor” music—a thing played by amateurs, often skilled amateurs, but amateurs nonetheless, in little sitting-rooms for a bit of entertainment after dinner, or at private salons with a guest list in the low dozens. (And mostly they were meant to be sight-read! The culture of obsessively polishing a piece to make it “performance-ready” wasn’t as much of a thing, back then.) People bought these things the way they bought novels, and, just as someone might buy a copy of Joyce’s Ulysses today and enjoy puzzling over the thing, even if they never read the whole thing or feel like they fully “get” it, well… some folks would enjoy sonatas the same way.
So yeah, Hammerklavier didn’t have its first public performance until Liszt played it in the Salle Érard. But also, Liszt basically invented the format of “star virtuoso pianist hogging the stage for two hours” in order to get a public audience at all.
But in the meantime—I think about how wonderful it must’ve been, tooling around on the piano during that 18-year-span where there was no evidence that thing even was playable, or that, if playable, that the thing even made sense. Beethoven was nearly totally deaf by this point, after all, a fact that was publicly known—had he totally lost it? people had to wonder. And the only way to find out would be… well, trying it out yourself!
It has the sound of a gimmick. And I’ll bet it was, at least a little bit—but just because something’s more interesting to play than listen to doesn’t mean it’s failing in its goal. (Though fwiw it is very interesting to listen to.)
It also has the sound of, like, Dark Souls, to be honest. Proto-video game culture. A new game drops and people are asking each other: can anyone beat this boss? can you beat this boss? do you still consider your time on the game well-spent even if you never 100% it?
Biographies generally agree that Beethoven’s metronome markings (which only appear in his later work, and only *some* of his later work) are preposterous—often borderline-unplayable, and certainly not very musical. I couldn’t find a recording of anyone trying to play Hammerklavier at the marked 138bpm tempo, so I got a computer to do it—and burst out laughing at the result because, yeah, 138bpm is fucking NUTS. But whether intentional or accidental, I love the audacity of its being there, like a taunt: I dare you to do more. I dare you to do better. I dare you to try.
Much has been made of how difficulty’s a way of keeping people out—but it’s also a way of inviting people in, I think. It says: do this hard thing and you will be rewarded. You will be rewarded in the trying. Because the trying is the thing that makes the music live; there is no music without you.
Here’s an old bit from an interview with the game designer Porpentine:
“The purpose of a puzzle [in a game] is to provide resistance. For me, that resistance doesn’t need to be coercive or challenging, just interesting and aesthetic. My mechanics are to be touched. Games are perhaps the most intimate art because the player must remain touching at all times. They must touch or the game does not exist.”
So it goes with these sonatas, too.
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Fascinated by the existence of Marc's sad contemplation swing as reported by Mela Chércoles
The idea that the infant's capacity and desire to relate to the world is incipiently present at birth and develops all along has important consequences. It obviously demands a revision of Freud's original view of the human subject as a monadic energy system, in favor of a self that is active and requires other selves. But it also contests the view of early infancy in the dominant American psychoanalytic paradigm, ego psychology. Ego psychology's most important theory of infant development, formulated by the child analyst and observer Margaret Mahler in the late 1960's, describes the child's gradual separation and individuation from an initial symbiotic unity with the mother. The problem with this formulation is the idea of separation from oneness; it contains the implicit assumption that we grow out of relationships rather than becoming more active and sovereign within them, that we start in a state of dual oneness and wind up in a state of singular oneness.
The Bonds of Love: Psychoanalysis, Feminism, and the Problem of Domination (1988) by Jessica Benjamin

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Why weren't TTRPGs popularized centuries before video games? Large scale printing for complex rulebooks needed the printing press, but even then, it wouldn't justify taking off as late as the second half of the 20th century
A lot of it boils down to dumb luck. Hobbies resembling modern tabletop RPGs have come and gone before, but none of the ones that came before Dungeons & Dragons ever managed to blow up into a broader cultural phenomenon.
For example, tabletop American baseball simulators that use rules tech very similar to that of modern indie tabletop RPGs – complete with d66 rolls and Big Stupid Tables full of increasingly improbable random events – have been around since the 1880s, and by the mid 20th Century, dedicated players were using them to simulate entire virtual leagues in a way that would be instantly recognisable to modern indie RPG fans as a form of solo journalling RPG. Robert Coover's 1968 novel, The Universal Baseball Association, J. Henry Waugh, Prop., dramatises the hobby in a way that strikingly pre-figures the later Satanic Panic's fearmongering about D&D players becoming so immersed in the game that they lose touch with reality – pre-dating D&D itself by over five years.
It never went anywhere from there. Such games still exist, but the hobby remains insular to this day; it just never stumbled into the right combination of time and place to grow beyond its roots. And it's not even the first time a niche hobby had approached something like modern tabletop RPGs and just never taken that final step. We can speculate about the whys and wherefores, but ultimately, a lot of it – ironically, given the subject matter – boils down to a cosmic roll of the dice.
(One of my favourite counterfactuals is speculating what the modern tabletop roleplaying hobby would look like in a world where it kicked off half a century early by growing out of tabletop American baseball simulators in the 1920s rather than historical wargames in the 1970s. Imagine!)
Even the more sophisticated feminist thinkers frequently shy away from the analysis of submission, for fear that in admitting woman's participation in the relationship of domination, the onus of responsibility will appear to shift from men to women, and the moral victory from women to men [...] To reduce domination to a simple relation of doer and done-to is to substitute moral outrage for analysis. Such a simplification, moreover, reproduces the structure of gender polarity under the guise of attacking it. In this book I have tried to build on and reframe psychoanalytic theory in order to retell Freud's story of domination in a way that preserves its complexity and ambiguity. It was Freud's conclusion that we could not do without authority, and that we could not but suffer under its constraint. No doubt our historical situation readily allows us to question the masculine form of authority -- as Freud did not -- but this in itself does not immediately resolve the problem of destructiveness or submission. It only starts us on a new approach to grasping the tension between the desire to be free and the desire not to be. To persevere in that approach, it seems to me, requires of theory some of that quality which Keats demanded for poetry -- negative capability. The theoretic equivalent of that ability to face mystery and uncertainty "without any irritable reaching after fact and reason" would be the effort to understand the contradictions of fact and reason without any irritable reaching after one side at the expense of the other. As I have said elsewhere, a theory or politics that cannot cope with contradiction, that denies the irrational, that tries to sanitize the erotic, fantastic components of human life cannot visualize an authentic end to domination but only vacate the field.
The Bonds of Love: Psychoanalysis, Feminism, and the Problem of Domination (1988) by Jessica Benjamin
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from neuroaesthetics: why the brain loves pretty things