Fiat Flux

Q. How many Guardianistas does it take to change a light-bulb?

A. In terms of an initial / preliminary response around this obviously loaded question, I’d like to begin by problematicizing the notion that it is possible to erect an overt illuminational hierarchy whereby notions of “light” are privileged over notions of “darkness” through deployment of an “objective” and/or “value-free” modality of environmental interrogation via soi disant “sensory” channels. Next, it will (of course) be vital to undertake an in-depth consultation-exercise / impact-assessment with any and all vulnerable minority-communities of ethnicity, sexuality, gender-fluidity and/or other alternate ontology. We must ensure, on a keyly non-negotiable basis of absolute core non-negotiability, that their “fringe” inputs are prioritized on an on-going basis in terms of the decision-making process taking place around the problematicized notion of “changing” the allegedly “dead” so-called “bulb”. Issues around adequate resourcing of the consultation-exercise / impact-assessment must be addressed as a matter of urgency, with ring-fenced contingencies in place safeguarding provision of all necessary trauma counselling for vulnerable communities and/or individuals adversely impacted on a negative basis by the “bulb”-transitioning procedure and/or (indeed) the consultation-exercise / impact-assessment it/them/self/ves. Furthermore…

The Son Also Rises

Vatican Clarification on Filioque

[…] We grant that the Holy Spirit proceeds principally from the Father, in the technical sense. That means, the Father is his principal without principal. It is not that the Spirit proceeds “less” from the Son. But that the Son, his principal, is himself from a principal. In short, the teaching here shores up the monarchy of the Father.

But it is odd to say that the HS proceeds from the Father alone in a “proper” manner. Is this opposed to an “improper” manner? Does it mean the term “proceeds” should not be linked to the Son? Does it mean that “proceeds” means only coming from an ultimate principal? Why then should the document include the expression “proceeds (ekporeuetai) from the Father through the Son?” Wouldn’t that be oxymoronic? Or is “proper” simply a redundant synonym for “principal”? These are questions. […]

Vatican Clarification on Filioque, Thomistica.net, 7/xi/2014.

M.i.P. Trip

The Latin phrase multum in parvo means “much in little”. It’s a good way of describing the construction of fractals, where the application of very simple rules can produce great complexity and beauty. For example, what could be simpler than dividing a square into smaller squares and discarding some of the smaller squares?

Yet repeated applications of divide-and-discard can produce complexity out of even a 2×2 square. Divide a square into four squares, discard one of the squares, then repeat with the smaller squares, like this:

2x2square2


2x2square3


Increase the sides of the square by a little and you increase the number of fractals by a lot. A 3×3 square yields these fractals:

3x3square2


3x3square3


3x3square6


3x3square7


3x3square8


3x3square9


3x3square10


And the 4×4 and 5×5 fractals yield more:
4x4square1


4x4square2



4x4square4


4x4square5


4x4square6


4x4square7


4x4square8


5x5square1


5x5square2


5x5square3


5x5square4


5x5square5


5x5square6


5x5square7


He Say, He Sigh, He Sow #25

When the biologist E.O. Wilson was asked by a friend what to do about the ants that had invaded his kitchen, Wilson said: “Watch where you step.” — Christopher Potter, How to Make a Human Being: A Body of Evidence (2014), pg. 214

The Rite of Sling

Duels are interesting things. Flashman made his name in one and earnt an impressive scar in another. Maupassant explored their psychology and so did his imitator Maugham. Game theory might be a good guide on how to fight one, but I’d like to look at something simpler: the concept of duelling numbers.

How would two numbers fight? One way is to use digit-sums. Find the digit-sum of each number, then take it away from the other number. Repeat until one or both numbers <= 0, like this:

function duel(n1,n2){
print(n1," <-> ",n2);
do{
s1=digitsum(n1);
s2=digitsum(n2);
n1 -= s2;
n2 -= s1;
print(” -> ",n1," <-> ",n2);
}while(n1>0 && n2>0);
}

Suppose n1 = 23 and n2 = 22. At the first step, s1 = digitsum(23) = 5 and s2 = digitsum(22) = 4. So n1 = 23 – 4 = 19 and n2 = 22 – 5 = 17. And what happens in the end?

23 ↔ 22 ➔ 19 ↔ 17 ➔ 11 ↔ 7 ➔ 4 ↔ 5 ➔ -1 ↔ 1

So 23 loses the duel with 22. Now try 23 vs 24:

23 ↔ 24 ➔ 17 ↔ 19 ➔ 7 ↔ 11 ➔ 5 ↔ 4 ➔ 1 ↔ -1

23 wins the duel with 24. The gap can be bigger. For example, 85 and 100 are what might be called David and Goliath numbers, because the David of 85 beats the Goliath of 100:

85 ↔ 100 ➔ 84 ↔ 87 ➔ 69 ↔ 75 ➔ 57 ↔ 60 ➔ 51 ↔ 48 ➔ 39 ↔ 42 ➔ 33 ↔ 30 ➔ 30 ↔ 24 ➔ 24 ↔ 21 ➔ 21 ↔ 15 ➔ 15 ↔ 12 ➔ 12 ↔ 6 ➔ 6 ↔ 3 ➔ 3 ↔ -3

999 and 1130 are also David and Goliath numbers:

999 ↔ 1130 ➔ 994 ↔ 1103 ➔ 989 ↔ 1081 ➔ 979 ↔ 1055 ➔ 968 ↔ 1030 ➔ 964 ↔ 1007 ➔ 956 ↔ 988 ➔ 931 ↔ 968 ➔ 908 ↔ 955 ➔ 889 ↔ 938 ➔ 869 ↔ 913 ➔ 856 ↔ 890 ➔ 839 ↔ 871 ➔ 823 ↔ 851 ➔ 809 ↔ 838 ➔ 790 ↔ 821 ➔ 779 ↔ 805 ➔ 766 ↔ 782 ➔ 749 ↔ 763 ➔ 733 ↔ 743 ➔ 719 ↔ 730 ➔ 709 ↔ 713 ➔ 698 ↔ 697 ➔ 676 ↔ 674 ➔ 659 ↔ 655 ➔ 643 ↔ 635 ➔ 629 ↔ 622 ➔ 619 ↔ 605 ➔ 608 ↔ 589 ➔ 586 ↔ 575 ➔ 569 ↔ 556 ➔ 553 ↔ 536 ➔ 539 ↔ 523 ➔ 529 ↔ 506 ➔ 518 ↔ 490 ➔ 505 ↔ 476 ➔ 488 ↔ 466 ➔ 472 ↔ 446 ➔ 458 ↔ 433 ➔ 448 ↔ 416 ➔ 437 ↔ 400 ➔ 433 ↔ 386 ➔ 416 ↔ 376 ➔ 400 ↔ 365 ➔ 386 ↔ 361 ➔ 376 ↔ 344 ➔ 365 ↔ 328 ➔ 352 ↔ 314 ➔ 344 ↔ 304 ➔ 337 ↔ 293 ➔ 323 ↔ 280 ➔ 313 ↔ 272 ➔ 302 ↔ 265 ➔ 289 ↔ 260 ➔ 281 ↔ 241 ➔ 274 ↔ 230 ➔ 269 ↔ 217 ➔ 259 ↔ 200 ➔ 257 ↔ 184 ➔ 244 ↔ 170 ➔ 236 ↔ 160 ➔ 229 ↔ 149 ➔ 215 ↔ 136 ➔ 205 ↔ 128 ➔ 194 ↔ 121 ➔ 190 ↔ 107 ➔ 182 ↔ 97 ➔ 166 ↔ 86 ➔ 152 ↔ 73 ➔ 142 ↔ 65 ➔ 131 ↔ 58 ➔ 118 ↔ 53 ➔ 110 ↔ 43 ➔ 103 ↔ 41 ➔ 98 ↔ 37 ➔ 88 ↔ 20 ➔ 86 ↔ 4 ➔ 82 ↔ -10

You can look in the other direction and find bully numbers, or numbers that beat all numbers smaller than themselves. In base 10, the numbers 2 to 9 obviously do. So do these:

35, 36, 37, 38, 39, 47, 48, 49, 58, 59, 64, 65, 66, 67, 68, 69, 76, 77, 78, 79, 189

In other bases, bullies are sometimes common, sometimes rare. Sometimes they don’t exist at all for n > b. Here are bully numbers for bases 2 to 30:

base=2: 3, 5, 7, 13, 15, 21, 27, 29, 31, 37, 43, 45, 47, 54, 59
b=3: 4, 5, 7, 8, 14
b=4: 5, 6, 7, 9, 10, 11, 14, 15, 27, 63
b=5: 12, 13, 14, 18, 19, 23, 24
b=6: 15, 16, 17, 22, 23, 26, 27, 28, 29, 32, 33, 34, 35, 65, 71, 101
b=7: 17, 18, 19, 20, 24, 25, 26, 27, 32, 33, 34, 40, 41, 45, 46, 47, 48, 76
b=8: 37, 38, 39, 46, 47, 59, 60, 61, 62, 63, 95, 103, 111, 119
b=9: 42, 43, 44, 52, 53, 61, 62
b=10: 35, 36, 37, 38, 39, 47, 48, 49, 58, 59, 64, 65, 66, 67, 68, 69, 76, 77, 78, 79, 189
b=11: 38, 39, 40, 41, 42, 43, 49, 50, 51, 52, 53, 54, 62, 63, 64, 65, 73, 74, 75, 76, 85, 86, 87
b=12: 57, 58, 59
b=13: 58, 59, 60, 61, 62, 63, 64, 74, 75, 76, 77, 87, 88, 89, 90, 101, 102, 103, 115, 116, 127, 128, 129
b=14: none (except 2 to 13)
b=15: 116, 117, 118, 119, 130, 131, 132, 133, 134, 147, 148, 149
b=16: 122, 123, 124, 125, 126, 127, 140, 141, 142, 143, 156, 157, 158, 159, 173, 174, 175, 190, 191, 222, 223
b=17: 151, 152, 168, 169, 185, 186
b=18: 85, 86, 87, 88, 89, 191, 192, 193, 194, 195, 196, 197, 212, 213, 214, 215
b=19: 242, 243, 244, 245, 246
b=20: none
b=21: 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 162, 163, 164, 165, 166, 167, 183, 184, 185, 186, 187, 188, 206, 207, 208, 209, 227, 228, 229, 230, 248, 249, 250, 251, 270, 271, 272
b=22: 477, 478, 479, 480, 481, 482, 483
b=23: none
b=24: none
b=25: 271, 272, 273, 274, 296, 297, 298, 299, 322, 323, 324, 348, 349, 372, 373, 374
b=26: none
b=27: none
b=28: none
b=29: 431, 432, 433, 434, 459, 460, 461, 462, 463, 490, 491, 492, 546, 547, 548, 549, 550
b=30: none

Performativizing Papyrocentricity #32

Papyrocentric Performativity Presents:

At the Margins of MapnessMapping the World: The Story of Cartography, Beau Riffenburgh (Carlton Books 2011, 2014)

Vivid ViralFlora: An Artistic Voyage through the World of Plants, Sandra Knapp (Natural History Museum 2014)

Auto MotiveDream Cars: The Hot 100, Sam Philip (BBC Books 2014)


Or Read a Review at Random: RaRaR

Go Fig, Carr

“What they will find is a clear look into the molten core of a certain mind-set, a place where conspiracies are legion, victims are portrayed as perpetrators and so-called news is a fig leaf on a far darker art.” — “Sowing Mayhem, One Click at a Time”, David Carr, The New York Times, 15/xii/2014, viâ Steve Sailer.

Performativizing Papyrocentricity #31

Papyrocentric Performativity Presents:

Nor Severn ShoreThe Poems of A.E. Housman, edited by Archie Burnett (Clarendon Press 1997) (posted @ Overlord of the Über-Feral)

Knight and ClayThe Riddle of the Labyrinth: The Quest to Crack an Ancient Code and the Uncovering of a Lost Civilisation, Margalit Fox (Profile Books 2013)

Goal God GuideThe Secret Footballer’s Guide to the Modern Game: Tips and Tactics from the Ultimate Insider, The Secret Footballer (Guardian Books 2014)


Or Read a Review at Random: RaRaR

Moto-Motto

Poem XLIII of Housman’s More Poems (1936) runs like this:

I wake from dreams and turning
My vision on the height
I scan the beacons burning
About the fields of night.

Each in its steadfast station
Inflaming heaven they flare;
They sign with conflagration
The empty moors of air.

The signal-fires of warning
They blaze, but none regard;
And on through night to morning
The world runs ruinward. (MP, XLIII)

In his commentary on the poem, the Housman scholar Archie Burnett traces a parallel with these lines from Lucretius: …multosque per annos | sustenata ruet moles et machina mundi – “…and the mass and fabric of the world, upheld through many years, shall crash into ruins” (De Rerum Natura, V 95-6).

I like the phrase moles et machina mundi, “mass and fabric of the world”, but I didn’t understand the translation fully. I investigated and discovered that the Latin word machina, though taken from Doric Greek μαχανα, makhana, “mechanical device”,* developed an additional meaning of “frame” or “body”. So Latin has deus ex machina, “god from the machine”, with one meaning, and machina mundi, “fabric of the world”, with another.

This seems to make machina a good word to expand the motto of this bijou bloguette. At the moment, the motto is this:

• Mathematica (v) • Magistra (iij) • Mundi (ij) •

That means “Mathematics is Mistress of the World”. Now try this:

• Mathematica (v) • Machina (iij) • Mundi (ij) •

The syllabification doesn’t change, but now I assume that the central word is pleasingly ambiguous and the motto means variously “Mathematics is Mechanism of the World”, the “Fabric of the World”, the “Engine of the World”, the “Body of the World”, and so on.

In addition, all the letters of Machina are found in Mathematica and Mundi, so the words on left and right almost act as a matrix, generating what appears between them.

There are further possibilities, blending magistra and machina:

• Mathematica (v) • Machistra (iij) • Mundi (ij) •

• Mathematica (v) • Magina (iij) • Mundi (ij) •


*In Attic Greek, it’s μηχανη, mēkhanē, whence “mechanical”, etc.