Constellations

Bonne analyse des enjeux de la recherche-création, bien recherchée-Pour pousser l'analyse plus loin, il faut porter plus d'attention sur les spécificités processuelles de la science et des arts (D/G développent une telle tentative dans Qu'est-ce que la philosophie? Note pour le travail: A-Note pour le cours: A

What is the relation between the idea of the public sphere and computer-mediated interaction? I argue that the notion of the public sphere is not only inapplicable to the Net, but also and more importantly, that it is damaging to practices of democracy under conditions of contemporary technoculture, conditions Manuel Castells theorizes as capitalism in the information mode of development and which I refer to as communicative capitalism. 1 As an alternative to the public sphere, I consider the potential of a political architecture rooted in a notion of networks. To the extent that such an architecture can center democratic practice in conflict and contestation, so can it open up the democratic imagination in the networked societies of communicative capitalism.

The idea of building a European democratic polity has been a part of the European integration process from the beginning. Advocates and critics of further integration agree that the process increasingly depends on the existence of European political identity as both a project and a legitimation of the "ever closer Union." Prosperity and peace in Europe have become inseparable from ever more cultural and "civilizational" reflections on European integration.

Keeping an exact calendar was important to schedule Delphic festivals. The proper day for a prophecy involved a meticulous calculation, which was carried out by learned priests and ancient philosophers. The month of Bysios on average is February, but in reality it could be any 30-day interval between January and March. Bysios starts with a New Moon, but the beginning of the month is not easily pinpointed and thus Bysios and the 7 th day for giving an oracle cannot be identified according to the Gregorian calendar. The celestial motions of Lyra and Cygnus with regards to sunrise and sunset are related to the Delphi temple‘s orientation and the high altitude of steep cliffs of the Faidriades in front of it. Light from the rising Sun shines at the back of the temple where the statue of the god is located, while the appearance and disappearance of Lyra and Cygnus, two of Apollo‘s favorite constellations in the Delphic sky, mark the period of absence of the god to the Hyperboreans. This ...

9 Per un corpo del sistema solare congiunzione è la posizione di allineamento con la terra e il sole, detta inferiore quando, come qui, sia ad essi interposto. 10 I disegni di Galileo abbozzano la prima carta lunare, che nel corso dello stesso XVII sec. sarà da altri molto migliorata e corredata dei primi toponimi. m lucidae…intra lumen, chiasmo complesso n quinimo, con scrptio continua per quin immo o crescente… amittunt, altro chiasmo

We now have a President we can admire and respect. But he seems unaware that his opponents are not patriots anxious to help govern through a decent consensus but fanatics who would destroy the country if that would lead to his defeat. We think he should understand that this is a time for confrontation not compromise.

I would like to sketch a proceduralist view of democracy and deliberative politics which differs in relevant aspects from both the liberal and the republican paradigm. Let me (1) remind you the opposite features of these two established models. I will then (2) introduce a new proceduralist conception by way of a critique of the "ethical overload" of the republican view. The last part of the paper further elaborates (3) the three normative models of democracy by comparing their corresponding images of state and society.

The target-audience for Alex Callinicos's concise, intelligent, and well-written book is what he labels the "movement against capitalist globalization," often called simply, but in his view, erroneously, the anti-globalization movement. The anti-capitalist sentiment of that movement is his focus. But the discussions and debates within the movement about the content of anticapitalism reveal the need for theoretical and programmatic clarity -the purpose of his book. His position is that the struggle against the capitalist mode of production itself rather than its negative consequences should be the primary goal of the movement. More positively, he hopes to convince the reader that "socialism is a credible and feasible alternative to capitalism, and that the organized working class still is the decisive agent of social transformation." On the historical debate between reform versus revolution, Callinicos, in other words, argues for the latter.

Астрономия - одна из самых древних наук: названия звёзд и созвездий (астронимы) были известны ещё с незапамятных времён. В этом словаре впервые собраны русские народные астронимы. Каждое название - свидетельство яркого, образной мышления наших предков. В словарь также включены и научные астронимы, являющиеся в большинстве своём переводами латинских названий или плодом творчества астрономов XVIII-XIX вв. Увлекательные очерки расскажут об истории возникновения и развития русской астронимии. Словарь предназначен как специалистам по русскому языку и истории России, так всем интересующимся русской культурой.

The object of this paper is to rethink the scope, boundaries, and main themes of a philosophical discipline that takes society as its object. Our traditional conceptual map includes a distinction between the territory of political philosophy (characterized by themes like political justification, the nature of power, legitimacy, justice, the nature of liberty, of rights, democracy, and so on), the territory of moral philosophy (characterized by themes like the correct way of understanding the "moral point of view," the distinction between the right and the good, the nature of moral obligation, the notion of virtue, etc), and the territory of the philosophy of law (where the relevant themes concern the nature of the rule of law, constitutionalism, the phenomenon of law, and once again the nature of rights). Our conceptual map then includes a series of territories corresponding to the various social sciences: political science and political theory, sociology and social theory, social psychology, cultural anthropology, and several others. In each of these disciplines we somehow find the notion of society and the related notions of social action and of the social actor at work. Why should we then bother to redraw the boundaries in order to represent yet another territory on the map, yet another philosophical discipline?

Aboriginal Australians have been observing the stars for more than 65,000 years, and many of their oral traditions have been recorded since colonisation. These traditions tell of all kinds of celestial events, such as the annual rising of stars, passing comets, eclipses of the Sun and Moon, auroral displays, and even meteorite impacts. But new research, recently published in The Australian Journal of Anthropology, reveals that Aboriginal oral traditions describe the variable nature of three red-giant stars: Betelgeuse, Aldebaran and Antares. This challenges the history of astronomy and tells us that Aboriginal Australians were even more careful observers of the night sky than they have been given credit for.

This study applies phylogenetic software to motifs connected with the Pleiades as identified in Yuri Berezkin’s database, The Analytical Catalogue of World Mythology and Folklore. The aim of analysis is to determine which, if any, of the analysed motifs are likely to have spread in conjunction with the earliest migrations out of Africa and to the Americas. The Pleiades analysis is compared to an analysis of Orion motifs.

Populism is one of those phenomena that serve to highlight significant political differences between Europe and America. The term 'populism' was coined in America at the end of the last century to designate both a political language and a form of political participation particular to and consistent with the democratic process. The extension of this meaning to European societies without any specification can be misleading, however. In the first part of this paper I will try to explain why.

To treat the cause of a disease and not only its effects is of the utmost importance; hence, we need to know the origin of this pandemic of COVID-19, in order to be able, if possible, to prevent an event of such a nature and magnitude in the future, and to be able to avoid every sort of abuses to humanity, as it is happening right now. Bullet points here addressed are: 1) To have, inside the backbone of a virus from a bat (mostly ~97.55% of the viral RNA (by deducting the HIV inserts found by Perez, Montagnier and others), & as per the findings of Petrovsky, see below, and also to contrast the differences), the insertion similar to that of a pangolin virus for the Receptor Binding Domain (RBD, which basically consists of six separated key amino acids, or the 0.06% of its genome for these particular 18 nucleotides), being their receptor the ACE2 of the human lung, appearing at a time (as earlier as since September of 2019), were there were already mature all of the molecular methodologies necessary to modify individual nucleotides (Crispr-Cas9, "Seamless", etc.) that then modify at will the resulting amino acids, with the possibility to give an extra passage to the virus through ferrets (or other lab animals) that have an ACE2 very similar to the humans, to give it then a more "natural" appearance (by random trivial changes); because, had it been natural. Abstract-To treat the cause of a disease and not only its effects is of the utmost importance; hence, we need to know the origin of this pandemic of COVID-19, in order to be able, if possible, to prevent an event of such a nature and magnitude in the future, and to be able to avoid every sort of abuses to humanity, as it is happening right now. Bullet points here addressed are: 1) To have, inside the backbone of a virus from a bat (mostly ~97.55% of the viral RNA (by deducting the HIV inserts found by Perez, Montagnier and others), & as per the findings of Petrovsky, see below, and also to contrast the differences), the insertion similar to that of a pangolin virus for the Receptor Binding Domain (RBD, which basically consists of six separated key amino acids, or the 0.06% of its genome for these particular 18 nucleotides), being their receptor the ACE2 of the human lung, appearing at a time (as earlier as since September of 2019), were there were already mature all of the molecular methodologies necessary to modify individual nucleotides (Crispr-Cas9, "Seamless", etc.) that then modify at will the resulting amino acids, with the possibility to give an extra passage to the virus through ferrets (or other lab animals) that have an ACE2 very similar to the humans, to give it then a more "natural" appearance (by random trivial changes); because, had it been natural, this could had required an animal host infected with these two viruses simultaneously, and that with an unexplainable marksmanship, to specifically modify the key six codons (and a second independent of such impossible recombinants, to give raise to the differences exclusively present at the end of the long Orf1ab, into the Nsf15 and Nsf16); 2) To have an even more important and unique peculiar site, PRRAR (encompassing the needed 12 bases to complete that sequence, being this the 0.04% of the full genome), for protease cleavage (new to Plasmin and Furin, plus Trypsin, TMRPSS2, etc.) inside the protein called Spike (S), to obtain the fragments S1 and S2 in order to allow the viral RNA to penetrate into the cell (expanding the range, not only to lung cells as the previous modification, but also to white and to neural cells), whose nucleotides producing it are highly strange to the rest of the viral sequence, because they contain more than an 83% of richness in its nucleotides GC, being these 12 nucleotides alien to the rest of the virus:

How should we understand appeals to solidarity today? We certainly make and hear them as calls for inclusion and affirmation, for the reassurance that others will stand by us or that we will not leave another abandoned and alone. Yet to what, exactly, are we appealing? To a set of feelings, to our shared values or histories, to our mutual vulnerability to isolation, denigration and neglect and our common need for recognition? Putting the question somewhat differently, I want to know how appeals to solidarity can still be meaningful at a time when traditional values have lost their integrating force, a time of increased pluralism and (im)migration. Confronted by the paradoxes of identity politics, some have come to doubt the value of solidarity, viewing it, in the words of Ronald Dworkin, as "a category that could be used by people with power to compel the allegiance of those without it."' While this doubt seems to deny precisely that hope for community embedded in identity politics,2 it nonetheless presents a challenge to the very notion of solidarity. Indeed, behind this doubt lies the suspicion that solidarity operates with an understanding of membership which is both repressive and exclusive. It suggests that if solidarity is not an "exclusionary norm" to be rejected as yet another site of coercion, it will have to be reconstructed as an inclusive ideal with contemporary validity.

The main portal of San Marco in Venice (13th century), contains an hitherto unnoticed solilunar calendar, carved into the sculptural cycle of the lower archivolt and intrados. The figures (hybrid figures, hunters, animals, etc.) don't have a merely decorative purpose, as believed up to now, nor they respond to a generic allegorical-moral program; rather, they represent single stars or constellations, arranged in a calculated order, as to compose a rigorous model of the celestial sphere.
Stars and constellations are depicted not only according to the Greek-Latin Western tradition, but with symbols that refer to a plurality of legends and cultures of the Mediterranean, the Near, and the Far East, according to the cosmopolitan vocation of this town of travellers.
These visual symbols have become now totally obscure; but they were probably of common access in an epoch in which the celestial navigation was at the base of the long journeys, not only by sea, but also by land.
The astronomical representations of this portal are also connected with  iconography of the Venetian patere, the characteristic round stone ornaments on the facades of the oldest civil buildings and of some churches in town. Thanks to the contextual clarification of the symbols offered by the Marcian cycle, the patere can be read as possible emblems of traveling merchants, placed on the facades to remember or indicate destinations and itineraries.
The name of the great master who sculpted this cycle, a contemporary of Antelami and of the Master of the Ferrara Months, is not known. Who was the remarkable artist, which were the sources of his astronomical information, who were the patrons and political advisors that decided and encouraged a so powerful innovative work as the stone clock of St. Mark?
A multidisciplinary research in depth, ranging from iconography, ancient astronomy, celestial navigation, Oriental languages ​​and cultures, will be probably be necessary to further the very complex world that St.Mark’s main portal is beginning to reveal.

Keeping an exact calendar was important to schedule Delphic festivals. The proper day for a prophecy involved a meticulous calculation, which was carried out by learned priests and ancient philosophers. The month of Bysios on average is February, but in reality it could be any 30-day interval between January and March. Bysios starts with a New Moon, but the beginning of the month is not easily pinpointed and thus Bysios and the 7 th day for giving an oracle cannot be identified according to the Gregorian calendar. The celestial motions of Lyra and Cygnus with regards to sunrise and sunset are related to the Delphi temple's orientation and the high altitude of steep cliffs of the Faidriades in front of it. Light from the rising Sun shines at the back of the temple where the statue of the god is located, while the appearance and disappearance of Lyra and Cygnus, two of Apollo's favorite constellations in the Delphic sky, mark the period of absence of the god to the Hyperboreans. This coincides with the 3-month interval from the end of December to the middle of March. During the later part of this period, on the 7 th day of Bysios, the oracle was given. At any rate, the Delphic calendar was a lunar-solar-stellar one, and was properly adjusted to coincide with and preserve the seasonal movements of those constellations.

At the dawn of the new millennium, after centuries of feminist struggle, we can perhaps gauge the status of women in the world's wealthiest countries by the covers of popular women's magazines: middle-class and working-class women are struggling to find a "balance" between paid work and family responsibilities. The editor of Chatelaine, the major mainstream women's magazine in Canada, writes that in the past decade there has been a shift in reader demand: ten years ago, women wanted articles on how to break through the "glass ceiling" at work; now, a majority are looking for help with balancing the conflicting demands of paid work and family. These popular expressions of women's struggles are greeted by popular sneers: what did women expect, after all? Now that we have achieved our aims -the right to go to work and have children and Have It All -we should stop whining about how it's all so difficult. 2 The truth, of course, is much darker. What women have "achieved" is a global off-loading of care, in which we have increasingly locked ourselves into what Arlie Russell Hochschild has called "global care chains": relatively well-off women are "freed" to work in the paid workforce by employing poor women, often from the "Third World," to care for their children, and these women must leave the care of their own children to women even poorer than themselves. 3 This means that the issue of "work/care" balance is stratified and complicated by class, as well as race, in the global economy. But if women are linked by chains of power and exploitation, they are linked, and chained, also by global conditions not of their own choosing: by global institutions of public work and private family that render these two spheres inherently conflictual. With the rapid spread of global capitalism, more and more of the world's women, from immigrant domestic workers to migrant farm workers to offshore garment workers to waitresses, cashiers, and secretaries, along with the relatively few women who have achieved well-paid professional work, are struggling in very different ways and in grossly unequal conditions to balance the demands of paid work and childcare.

Western feminism has been arguing about issues of sensitivity to cultural specificity and difference for a number of years now. The horns of the dilemma involve, on the one hand, the recognition that context, specificity, and difference are all vital to a successful feminism. If feminism is dedicated to respect for women, and if women, like men, are located in various differing contexts, then the only way to respect women as individuals is to acknowledge and respect those contexts as shapers of the self. Western feminists have worked (though not always with success) to resist the cultural imperialism that adheres virtually automatically, regardless of good intentions, to a Western (particularly white) location: the blindness that privilege generates to the nuances of gender equity and women's power in other cultures. On the other hand, however, is the recognition that the cultural relativism to which this earnest effort at respect sometimes gives way does nothing to change the oppression of women, because the "culture" that is often preserved through such respect is a patriarchal one that preserves male privilege at women's expense and is defined by and for the interests of particular groups of men.

The ancient study and meaning of the stars - astronomy and Christianity. 

The significance of the constellations for the most part was not in the form or the picture that they created.  Rather, the significance of the constellations was in the names and identity of the stars that made them up, and the constellations were merely a way of locating where the important stars were in the night sky.  Many of the names ascribed to stars by the ancients is lost to us, but it is the star names and identities that were important, and which carried the message of the Star Gospel.

Of Stars, And Travels:
An astronomic cycle in the main portal of St. Mark’s Basilica in Venice* is the English version, revised and enlarged, of an article appeared in Italian in ABAV- Annuario dell'Accademia di Belle Arti di Venezia 2014 (2015), pp. 235-275. Some errors have been emendated, and text and pictures have been increased.
The main portal of San Marco in Venice (second half of the thirteenth century), contains an hitherto unnoticed solilunar calendar, carved into the sculptural cycle of the lower archivolt and intradox. The figures (hybrid figures, animal chases, etc.) do not have a merely decorative purpose, as believed up to now, nor they respond to a generic allegorical-moral program; rather, they represent single stars or constellations, arranged in a calculated order, as to compose a rigorous model of the celestial sphere.
Stars and constellations are not always represented  according to the Western Greek-Latin  tradition, but with symbols that refer to a plurality of legends and cultures of the Mediterranean, the Near, and the Far East, according to the cosmopolitan vocation of this town of travellers.
These visual symbols have become now totally obscure; but they were probably of common access in an epoch in which the celestial navigation was at the base of the long journeys, not only by sea, but also by land.
The astronomical representations of this portal are also connected with the system, no less obscure, of the Venetian patere, the characteristic round stone ornaments on the facades of the oldest civil buildings and of some churches in town. Thanks to the contextual clarification of the symbols offered by the Marcian cycle, the patere can now be read as possible emblems of traveling merchants, placed on the facades to remember or indicate destinations and itineraries.
The name of the great master who sculpted this cycle, a contemporary of Antelami and of the Master of the Ferrara Months, is not known. Who was the remarkable artist, which were the sources of his astronomical information, who were the patrons and political advisors that encoureged a so powerfully innovative work as the stone clock of St. Mark?
A multidisciplinary research in depth, ranging from iconography, ancient astronomy, celestial navigation, Oriental languages ​​and cultures, will be probably be necessary to further the very complex world that St.Mark’s oldest extant portal is beginning to reveal.

The fixed stars were an inevitable source of cosmic meaning to Noah's family. Because the same patterns of stars are observable throughout the world, their imagery transcends the shifting panorama of_earthly experience and suggests the eternal. The constellations have always been a source of monogenetic speculation because remote tribes and nations sometimes interpret the same arbitrarily defined sets of stars with the sane arbitrary motifs, The constellations offer a field of symbolic images comparable to the interior of the Gundestrup panels. Twelve of these constellations lie along the plane of the solar system and constitute the twelve signs of the Zodiac, foundation of the ancient cult of astrology, these regions of stars acting as the pathway for the brighter bodies of the solar system: sun, moon, and planets. But most of the brightest stars lie in constellations either above or below the zodiacal line of the ecliptic. A Noahic interpretation of the Zodiac must also include the non-zodiacal constellations such as Orion, Auriga, Ursa Major, and Cygnus. A major interpretive problem is how many such non-Zodiacal constellations were part of the original Noahic scheme. 2/33-Because the zodiacal number twelve has universal theocratic significance, we would expect the complementary set of non-zodiacal constellations to total a multiple of twelve. Aside from the recently invented south circumpolar constellations, the handbooks on astronomy suggest totals of thirty-six or fortyeight, including the zodiacal twelve. Thirty-six is generally too low and forty-eight, a little too high without using a few recently invented patches of stars such as Lynx or Camelopardalis in the winter circumpolar region, treating these as ancient stellar regions without name. The figure of forty-eight is just twice the total of twenty-four, the foundation to the urban cults of Sumer. Positive evidence exists for a one-to»one correspondence between Sumerian cities and constellations, for example, between Sippar, cult city of the Sun God, and the faint zodiacal constellation of Cancer. The same logic applies to twenty-four imperial regions of the Near East. Gutium, for example, appears in an inscription as "scorpion of the mountain," as though it were the designated region of the zodiacal constellation of Scorpius.

La constellation du Sagittaire n’est pas d’origine grecque. Elle fut empruntée à l’astronomie mésopotamienne par un phénomène, courant dans la haute Antiquité, de copiage culturel et de réappropriation par les Grecs via leur mythologie. Si elle a l’avantage de figurer une créature hybride déjà connue des mythes grecs, elle a toutefois bien dérangé les Anciens car le Sagittaire figure un centaure tirant à l’arc ; or ces êtres mi-hommes mi-chevaux n’utilisent jamais une telle arme, apanage des seuls humains. Certains auteurs se sont donc essayés à trouver des explications plus en accord avec leurs mythes, n’hésitant pas à s’engager dans des exposés des plus extravagants…

Ostensibly a monograph on the drawings of Josef Albers, the reader will find under the heading ‘excursus’ a series of investigations into the concept of constellation in the writings of Walter Benjamin and Theodor W. Adorno, the semiotics of star maps, the rhetorics of geometry and the structure of representation in which Josef Albers’s Structural Constellations are not discussed directly for almost 200 pages. Although it departs from its subject matter, this group of essays may be regarded as tending towards an interpretation of Structural Constellations, as Benjamin would say, ‘returning in a roundabout way to its original object.’
The main themes of the dissertation are addressed to specific objects: texts by Benjamin and Adorno, star maps in the tradition which stretches between Ptolemy’s Almagest and Argelander’s Bonner Durchmustering, geometry lessons, the gossip about Cubism, works and manifestos by Alberti, Dürer, van Doesburg, Lissitsky and Albers. The aim is to broaden the terms of reference and develop more precise interpretative tools for an assessment of Albers’s Structural Constellations, to place these works in a more accurate historical context and provide the basis for a reassessment of some of the products and rhetorics of twentieth century modernism.
The reader should not expect the dissertation to reach a climax with Albers’s Structural Constellations. Albers emerges, even as he dissppears in the elucidation of his works, as a late modernist and practitioner of negative dialectics. His works emerge as a configuration of these dialectics and offer a reflection on the topics and ideas explored in the dissertation.
The historical and theoretical discussion of the metaphorical and graphic praxis of constellation and what I have called the ‘epistemological wish-images’ mediated by geometry is counterbalanced by a companion volume cataloguing some 1,500 drawings by Josef Albers.

The first tablet of MUL.APIN begins with a long list of names of asterisms (most of them constellations, some single stars) which are associated with certain deities. Our investigation is based on the text as reconstructed by Hunger and Pingree (1989) and currently re-edited by Hunger and Steele. Our presentation aims at conceptualizing and visualizing the Babylonian sky based on a careful re-reading of the text and discusses the problems of some conventional translations. Furthermore, the deities linked to asterisms will be examined more closely than in the past. The resulting textual interpretations have led to new suggestions, which are illustrated via a 3D model and compared with previous visual representations of asterisms. The combination of a philological approach with astronomical computation holds potential for improving our understanding of Babylonian uranography and its historical development.