Ideas and Society

Thoughts of agenda are like technology: they work on a microcosmic and macrocosmic level; There is a technology of the citizen and a technology of government, which are integrative; Applications are the new paradigm of "interface interfacing," (interface being the razor of metaphysical circumstance in a time of technology); Applications create function-based concepts of knowledge and experience, much like the Dadaists influenced perspectives on writing during the second world war; Such perspectives are deeply intuitive;

Small seeds, germinations of thought, become very capacitous in their state of reference, such as through paradigm-definition, or through variable-mobilization, in the sense of presenting a new pretext for pseudology, that ground where new ideas emerge;

There is a "transcendant" level of this interfacing, a vertical or hierarchical structuring creating node-based corroborations of thought experiments which may be termed the "animals of the applications;" From the most dynamic idea comes an "upshot" a transcendental isomorphism to use logical terminology, through which some mysterious "delineation" dominates and prospers; This idea suggests that we should allow very small pieces of information to influence large networks, if only the standard of application is perfectible; The result, on the obvious level, is hierarchical information (not persons, importantly, at least there is an ambiguity there); Also, there is a kind of poetics to commerce and communication that serves personal psychology imperatively; It is a new paradigm of "superficial chemistry" served via the easy influence of images upon intellects;

Beyond the "Ouroboros" or self-swallowing snake of applications-singularity, and the architectural plotting of aggregate information storages (as though by color, or perfection, or complexity), there is an applications-or-input paradigm of personal dynamic;

This depends on cultural support for interface-nature, either minimalistically (hints of information) or elaboratively (via applications-based public programs); For example, psychological tests can define superficial agendas like the appearance of walls, and sophisticated programs can create a new kind of artwork based on electrode surveying;

The role of the artist merges with the role of the bureaucrat, through simple questions, and bases for authority; Higher principles become common principles, and higher paradigms may rely on the input of the common citizen;

But moreover, there is a need for applications-aesthetic ideas, the call of the philosopher, not just in terms of economics, but in terms of the "superficial" variables that imitate economics; With electronic screens, the city has a new obligation to mystery, both in marketing, and as a dynamic for psychological and systematic functionality;

The role of ideas in such an environment is quite open and expressive; The first step is not to relate money with ideas directly, but the last step is to award many valuable ideas with small cash; This creates a structural program that deserves reflection in sophisticated systems;

Finally, there can be major programs (like book projects, only electronic) that compose aspects of digital culture, organizing them into mystery-functional control and applications networks; That electrode caps should be implemented in a survey framework that already has common appeal, and serves the interest of public networks and benefits should be taken-for-granted;

The subtlest level is the appeal of the public philosopher, and the genius of teenagers, who have the most irrational and at that same time unconventional and inspiring motivation::

Technological Paradigms

Something should be said in the future about the nature of the modular citizen in relation to concepts of government, and intellectual categories; I find this stimulating in relation to combinatorial thought, and social science. Much is underused in the boundary between social thinking and technology and philosophy--- the typical answer is to be a generalist to the point of nausea, but that is not the only warranted response---there is another category, of the intellectual integrator, or perhaps "process mechanist" that is not always hard science, but interprets qualities for their influences within scientific or logical domains; This influence is broadly sociological in its capacity, but not its source of thought;

Some writers have abandoned the epiphany as a source of reference and relavence; Simple tools like rhyming and categories can inspire ideas like "the second zero" which may seem redundant, but are actually powerful tools, like the drill or the hammer (not to speak stupidly of these, but rather to use them as political thought experiments).

What is not notorious about the most notorious genius serves utilities beyond common sense, and still extraordinary, still, as if by ultimatum, ordinary: Nietzsche is like this; I find his aphorisms have a sociological sense that was not well reflected while he was alive. Madness is a tool for thought, he understood better than many others; it is this kind of double-negative resourcefulness that prospers in the field of "pseudo-culture"; that formative path where philosophy may prosper as a way of life::