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    TADEASplanetarita - 'making life planetary'
    TADEAS
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    UFO technology to be revealed in ‘controlled disclosure campaign’, US legislation says - SundayWorld.com
    https://m.sundayworld.com/news/world-news/ufo-technology-to-be-revealed-in-controlled-disclosure-campaign-us-legislation-says/a1741301484.html

    974827db-4e6e-44e5-93f3-cdf895fd33df
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    Dominic Boyer: “Infrastructural Futures in the Ecological Emergency”
    https://www.youtube.com/watch?v=G7wD2yoCf3w
    TADEAS
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    Reconstructing the First Interstellar Meteor, IM1 | by Avi Loeb | Sep, 2023 | Medium
    https://avi-loeb.medium.com/reconstructing-the-first-interstellar-meteor-im1-923c1bb37c2a


    Now that we measured the composition of the first recognized interstellar meteor, IM1, can we recreate its material making in the laboratory?
    ...
    The arXiv director, Steinn Sigurdsson, emailed me the insight that if IM1 was technological in origin, then the enhanced abundance of heavy elements in “BeLaU”-type spherules could have resulted from the fact that LaO over Mo or W sulfide substrates are promising materials for 2D semiconductors in nanotech fabrication. Of course, everyone knows that U is used in fission reactors.
    ...
    Dimitar Sasselov pointed out to me that another method to estimate the duration of the interstellar journey is from the abundance of beryllium, which accumulates over time as a result of spallation by interstellar cosmic-rays. Looking up during a starry night on the deck of the expedition ship, M/V Silver Star, it occurred to me that measuring the duration of IM1’s journey and multiplying it by its known velocity outside the solar system, could inform us of the distance and direction of its source star. This provides a unique opportunity to identify the postal address of IM1’s sender.
    TADEAS
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    TUHO:

    [TADEAS @ Klimaticka zmena vs uhelny hobitin]

    Ripples on the Great Sea of Life: A Brief History of Existential Risk Studies by S. J. Beard, Phil Torres :: SSRN
    https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3730000
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    From forecasts of disastrous climate change to prophecies of evil AI superintelligences and the impending perils of genome editing, our species is increasingly concerned with the prospects of its own extinction. With humanity's future on this planet seeming more insecure by the day, in the twenty-first century, existential risk has become the object of a growing field of serious scientific inquiry. But, as Thomas Moynihan shows in X-Risk, this preoccupation is not exclusive to the post-atomic age of global warming and synthetic biology. Our growing concern with human extinction itself has a history.

    Tracing this untold story, Moynihan revisits the pioneers who first contemplated the possibility of human extinction and stages the historical drama of this momentous discovery. He shows how, far from being a secular reprise of religious prophecies of apocalypse, existential risk is a thoroughly modern idea, made possible by the burgeoning sciences and philosophical tumult of the Enlightenment era. In recollecting how we first came to care for our extinction, Moynihan reveals how today's attempts to measure and mitigate existential threats are the continuation of a project initiated over two centuries ago, which concerns the very vocation of the human as a rational, responsible, and future-oriented being.

    http://libgen.rs/book/index.php?md5=D9C6139388ACA18CEFD88D29F2E9144C
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    TUHO: hm, až dopijou aktuální postkoloniální latéčko, vrhnou se na studium permakultury a založí bylinkovou spirálu. k tomu jim do rytmu AI-generated pre-apo hudby budou do rytmu blikat ufoni.
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    Gesturing Towards Decolonial Futures (GTDF) is an arts/research collective that uses this website as a workspace for collaborations around different kinds of artistic, pedagogical, cartographic, and relational experiments that aim to identify and de-activate colonial habits of being, and to gesture towards the possibility of decolonial futures.

    GTDF is also a practice that is multi-layered and rather difficult to explain, but we will give it a go.

    It is about hospicing worlds that are dying within and around us with care and integrity, as well as attention to the lessons these deaths offer, while also assisting with the birth of new, potentially wiser possibilities, without suffocating them with projections;
    .
    It is about facing our complicity in violence and unsustainability and its implications with the courage of really seeking to connect with the collective pain, past, present and future;
    .
    It is about composting our individual and collective shit with humility, joy, generosity and compassion, trying to “dig deeper and relate wider”;
    .
    It is about holding space for difficult conversations and silences without relationships falling apart;
    .
    It is about recognizing and taking responsibility for harmful modern-colonial habits of being (in ourselves and around us) that cannot be stopped by the intellect, by good intentions and by spiritual, artistic or embodied practices alone;
    .
    It is about interrupting modern-colonial addictions, in particular addictions to the consumption of knowledge, of self-actualization, of experiences, of critique, of alternatives, of relationships and of communities;
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    It is about recognizing that we are an extension of the land-metabolism that is the planet, not the other way around, preparing for the end of the world as we know it, and showing up differently so that “another end of the world” becomes possible;
    .
    It is about dis-investing in desires for unrestricted autonomy, authority, certainty, control, protagonism, purity, popularity, superiority and validation to create space for acccountabilities, for response-abilities, for exiled capacities and for deeper intimacies;
    .
    It involves learning and unlearning, disarming and de-centering, dethroning and de-arrogantizing, detoxifying and decluttering, mourning, grieving and healing, digesting and metabolizing, seeing ourselves as cute and pathetic, so that the wider metabolism can breathe and move more easily within and around us;
    .
    It involves loosening our attachments to our self images and to what we think we want, so that we might instead step up, own up, clean up, grow up, wake up and show up to do what is really needed, whether or not it fits with our personal agendas.

    Gesturing Towards Decolonial Futures
    https://decolonialfutures.net/
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    In this article, we address the limitations of sustainable development as an orienting educational horizon of hope and change, given that mainstream development presumes the possibility of perpetual growth and consumption on a finite planet. Facing these limitations requires us to consider the inherently violent and unsustainable nature of our modern-colonial modes of existence. Thus, we propose a shift from “education for sustainable development” to “education for the end of the world as we know it.” We contend that the predicament we face is not primarily rooted in ignorance and thus solvable with more knowledge, nor primarily rooted in immorality and thus solvable with more normative values; rather, it is rooted in denials that stem from harmful desires for and investments in the continuity of the securities and satisfactions promised by modernity-coloniality. Faced with these denials, we emphasize a collective need to “grow up” so that we might “show up” differently to do the work that is needed as we face unprecedented global challenges.

    https://www.tandfonline.com/doi/abs/10.1080/00131857.2020.1835646?journalCode=rept20
    TADEAS
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    U.S. Navy Confirms They Have Visuals of “Near Misses” With UAP; All Remain Classified - The Black Vault
    https://www.theblackvault.com/documentarchive/u-s-navy-confirms-they-have-visuals-of-near-misses-with-uap-all-remain-classified/?
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    Philosophical Issues of Human Cyborgization and the Necessity of Prolegomena on Cyborg Ethics: 9781799892311: Social Sciences & Humanities Books | IGI Global
    https://www.igi-global.com/book/philosophical-issues-human-cyborgization-necessity/276510
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    Should Scientists Take UAPs More Seriously? Garry Nolan & Avi Loeb
    https://youtu.be/iAMmRb54jB8?si=WAMRjs_FDJyx7ezS
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    Astrobiology and Humanism: Conversations on Science, Philosophy and Theology - Cambridge Scholars Publishing
    https://www.cambridgescholars.com/product/978-1-5275-3436-0
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    TADEAS: cross-cultural / cross-modal :)

    Andrew Gallimore - Towards a DMaTrix machine: DMT for communication with alien intelligences
    https://youtu.be/LYAFbbawX0w?si=S32bduDTE0s7hsyb
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    Philosophies of the Future and the Non-Human: From Cyberspace to Human Enhancement - Cambridge Scholars Publishing
    https://www.cambridgescholars.com/product/978-1-5275-0251-2

    what is and what constitutes “being human” in the face of scientific and technological developments and possible coexistence with machines and artificial intelligence. In this sense, the contribution of these authors is the establishment of a new discipline that analyses our technological future, which may be populated by enhanced cyborgs, avatars, and autonomous robots.
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    The Final Frontier Mythologies of Outer Space | Faculty of Arts | University of Calgary
    https://arts.ucalgary.ca/calgary-institute-humanities/events-and-community/annual-community-forum/mythologies-outer-space

    One of the most enduring lines in popular culture describes outer space as the “final frontier.” This metaphor, which is intended to be optimistic and idealistic, is nonetheless revealing about how our thinking about space travel has always been rooted in more earth-bound matters: in this case, the idea that outer space is like the early American west, a largely empty place waiting for European-style settlement. The CIH 2022 Annual Community Seminar explored some of the ideas that have shaped the way we have thought about space exploration, travel and colonization, and the development of the technologies that have brought us there. Our panelists looked at such things as the ethics of terraforming (making planets habitable for humans), the political status of extraterrestrial sites, and the history of the earthly sites chosen for rocket testing, space training and the placement of telescopes. The day featured a panel of international guest speakers, a short film screening, poetry reading, and lunch and conversation with the community.
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    The Divine Pedagogy: Theological Explorations of Intelligent Extraterrestrial Life
    https://ore.exeter.ac.uk/repository/handle/10871/120770

    Examination of the history of developments in scientific and theological thought on extraterrestrials, from antiquity to the twenty-first century will demonstrate a consistent pattern of theological formulations of extraterrestrials and their relation to Christian Christology and Soteriology. In the discussion of this subject, an extraterrestrial ‘anthropology’, psychology, morphological possibilities, sociological compositions, extraterrestrial religions, implications of contact, and a ‘divine pedagogy’ of potential modalities of extra-mundus supernatural presence and action will be considered.
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    2021 Thinking ET: A discussion of exopsychology
    https://www.sciencedirect.com/science/article/abs/pii/S0094576521005208

    Despite lacking scientific proof, thinking about extraterrestrials and extraterrestrial intelligence is part of our psychological reality. It is often stated that cultural and scientific reception and representation of these strange entities suffer from anthropocentric bias. To profoundly investigate such bias and the minds of extraterrestrials, we propose a revised definition for the psychological discipline called “exopsychology.” We define exopsychology as a sub-discipline of psychology, which investigates the cognition, behavior, affects, and motives of extraterrestrial agents and their human-specific representation. It is argued that the concept of intelligence is not suited for application in SETI. Thus, inherent in exopsychology is the conception of extraterrestrials as higher-order cognitive agents and as strangest strangers. We discuss the possibilities and limitations of conclusions about extraterrestrials, which leads us to hypothesize that limited statements about them might be possible, even though still influenced by anthropocentrism. We argue that it is possible to utilize anthropocentric knowledge and distinguish between admissible and inadmissible anthropocentrism. Although the first contact between extraterrestrials and humanity might never occur, scientific thinking about extraterrestrials will improve our understanding of ourselves and our place in the universe.
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    2017 A Cross-Cultural Approach for Communication with Biological and Non-Biological Intelligences
    https://www.researchgate.net/profile/Thomas-Schalow/publication/315454510_A_Cross-Cultural_Approach_for_Communication_with_Biological_and_Non-Biological_Intelligences/links/58d098dd92851c8841c28985/A-Cross-Cultural-Approach-for-Communication-with-Biological-and-Non-Biological-Intelligences.pdf

    This paper posits the need to take a cross-cultural approach to communication with non-human cultures and intelligences in order to meet the following three imminent contingencies: communicating with sentient biological intelligences, communicating with extraterrestrial intelligences, and communicating with artificial super-intelligences. The paper begins with a discussion of how intelligence emerges. It disputes some common assumptions we maintain about consciousness, intention, and language. The paper next explores cross-cultural communication among humans, including non-sapiens species. The next argument made is that we need to become much more serious about communicating with the non-human, intelligent life forms that already exist around us here on Earth. There is an urgent need to broaden our definition of communication and reach out to the other sentient life forms that inhabit our world. The paper next examines the science and philosophy behind CETI (communication with extraterrestrial intelligences) and how it has proven useful, even in the absence of contact with alien life. However, CETI’s assumptions and methodology need to be revised and based on the cross-cultural approach to communication proposed in this paper if we are truly serious about finding and communicating with life beyond Earth. The final theme explored in this paper is communication with nonbiological super-intelligences using a cross-cultural communication approach. This will present a serious challenge for humanity, as we have never been truly compelled to converse with other species, and our failure to seriously consider such intercourse has left us largely unprepared to deal with communication in a future that will be mediated and controlled by computer algorithms. Fortunately, our experience dealing with other human cultures can provide us with a framework for this communication. The basic assumptions behind intercultural communication can be applied to the many types of communication envisioned in this paper if we are willing to recognize that we are in fact dealing with other cultures when we interact with other species, alien life, and artificial super-intelligence. The ideas considered in this paper will require a new mindset for humanity, but a new disposition will prepare us to face the challenges posed by a future dominated by artificial intelligence
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    Martin Rees - AI & ET Civilizations
    https://youtu.be/kiAkqIhcggA?si=x3o8E4OzjuYOIWD0
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    interstellar vs multiplanetary

    On David Grusch and government obligations (28:01)

    More on Interstellar and what it means to become an interstellar species (1:10:56)

    Elon Musk’s plan to make humankind interplanetary (1:15:12)

    Does Avi Loeb Have Proof of Alien Technology?
    https://youtu.be/nlrDky-fCtc?si=2UQsU7NBnRnwXNfG
    TADEAS
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    Encounters with UFOs; Search for ancient life on Mars; James Webb Space Telescope | Full Episodes
    https://youtu.be/VeKY33sSSWY?si=WmCHfQ-vTJKJC2QP
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    The IM1 Spherules from the Pacific Ocean Have Extrasolar Composition | by Avi Loeb | Aug, 2023 | Medium
    https://avi-loeb.medium.com/the-im1-spherules-from-the-pacific-ocean-have-extrasolar-composition-f025cb03dec6
    TADEAS
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    'Nothing like it': Loeb on interstellar meteor found in ocean | Elizabeth Vargas Reports
    https://youtu.be/6ZvJZwLsKFY?si=Lb1GGS7WZekxedRy
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    Lovelock argues a future AI takeover will save both the planet and the human race from catastrophic climate change: the cyborgs will recognize the danger of global heating themselves and act to stop the warming of the planet.[4] Contrary to Max Tegmark and others who fear existential risk from advanced artificial intelligence, Lovelock argues that robots will need organic life to keep the planet from overheating, and that therefore robots will want to keep humanity alive, perhaps as pets. Lovelock goes on to argue that humans might be happier under robotic domination.[7]

    Novacene - Wikipedia
    https://en.m.wikipedia.org/wiki/Novacene
    TADEAS
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    World | Free Full-Text | The Human Ecology of Overshoot: Why a Major ‘Population Correction’ Is Inevitable
    https://www.mdpi.com/2673-4060/4/3/32?seznam_q=0&no_commerce=1
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    The Looting Machine: Warlords, Oligarchs, Corporations, Smugglers, and the Theft of Africa's Wealth

    The Looting Machine Lib/E: Warlords, Oligarchs, Corporations, Smugglers, and the Theft of Africa's Wealth Tom Burgis - Google Search
    https://g.co/kgs/4sytmy

    The trade in oil, gas, gems, metals and rare earth minerals wreaks havoc in Africa. During the years when Brazil, India, China and the other emerging markets have transformed their economies, Africa's resource states remained tethered to the bottom of the industrial supply chain. While Africa accounts for about 30 per cent of the world's reserves of hydrocarbons and minerals and 14 per cent of the world's population, its share of global manufacturing stood in 2011 exactly where it stood in 2000: at 1 percent.

    In his first book, The Looting Machine, Tom Burgis exposes the truth about the African development miracle: for the resource states, it's a mirage. The oil, copper, diamonds, gold and coltan deposits attract a global network of traders, bankers, corporate extractors and investors who combine with venal political cabals to loot the states' value. And the vagaries of resource-dependent economies could pitch Africa's new middle class back into destitution just as quickly as they climbed out of it. The ground beneath their feet is as precarious as a Congolese mine shaft; their prosperity could spill away like crude from a busted pipeline.

    This catastrophic social disintegration is not merely a continuation of Africa's past as a colonial victim. The looting now is accelerating as never before. As global demand for Africa's resources rises, a handful of Africans are becoming legitimately rich but the vast majority, like the continent as a whole, is being fleeced. Outsiders tend to think of Africa as a great drain of philanthropy. But look more closely at the resource industry and the relationship between Africa and the rest of the world looks rather different. In 2010, fuel and mineral exports from Africa were worth 333 billion, more than seven times the value of the aid that went in the opposite direction. But who received the money? For every Frenchwoman who dies in childbirth, 100 die in Niger alone, the former French colony whose uranium fuels France's nuclear reactors. In petro-states like Angola three-quarters of government revenue comes from oil. The government is not funded by the people, and as result it is not beholden to them. A score of African countries whose economies depend on resources are rentier states; their people are largely serfs. The resource curse is not merely some unfortunate economic phenomenon, the product of an intangible force. What is happening in Africa's resource states is systematic looting. Like its victims, its beneficiaries have names.
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    Lukas Likavcan: The Stack as an Integrative Model of Global Capitalism

    This article investigates recent transformations in global capitalism’s political economy as it relates to the evolution of globally integrated production and exchange apparatuses, such as platforms, enabled through technological advances in computational infrastructures. These infrastructures are explicable in terms of the model of the Stack, understood as an accidental mega-structure of the contemporary platform economy that is integrating previously detached circulation and accumulation structures. The Stack is introduced as an integrative model of a multi-layered political economic system that allows us to understand and explain recent developments in global capitalism. Focus is thereby given to intensified real abstraction of labour induced by the capitalist appropriation of planetary-scale computation, and the associated rise of platform sovereignty in opposition to the traditional sovereignties of states and markets. Building on the model of the Stack, we set in relation different perspectives on recent capitalist development in terms of planetary-scale computation: transnational informational capitalism, cognitive capitalism, intellectual monopoly capitalism and techno-feudalism. Thereby we highlight aspects of value creation as well as rent-seeking through the model of the Stack.

    The Stack as an Integrative Model of Global Capitalism | tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society
    https://www.triple-c.at/index.php/tripleC/article/view/1343
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    Rare Earth Frontiers by Julie Michelle Klinger | Paperback | Cornell University Press
    https://www.cornellpress.cornell.edu/book/9781501714597/rare-earth-frontiers/

    https://www.tandfonline.com/doi/full/10.1080/2325548X.2020.1689040

    Most historical materialist accounts of extractive relations, such as those in political ecology or environmental history, employ grounded methods to understand the evolution of the commodity frontier within one geographical setting. There are multisited accounts of extraction, although these tend to focus on the knowledge networks that propagate and govern extractive relations across a series of frontiers; or theorize the role of the extractive frontier within the evolution of global capitalist relations at a relatively high level of abstraction. The analytical challenges of constructing a world historical account—that situates rare earths within the historical sweep of colonialism, Cold War politics, and neoliberalism, while also being grounded in the distinctive political and economic histories of three different sites—should not be underestimated. Multisited approaches are relatively common in commodity chain analyses, where the value chain provides a strong analytical device for connecting accounts of one locale to another. Klinger's book has no such linking device in any straightforward sense: She does not, for example, follow flows of materials or money, examine the far-flung production networks of a handful of global firms, or trace emerging governance initiatives around critical materials. Instead, the common core across the cases is the play of geological knowledge with long-standing geopolitical ambition; that is, the role of rare earths in the evolution of national territorial strategy, and the way myths of scarcity and abundance facilitate states in addressing their own long-standing frontier problems.
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