Instadialectics

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British Cops Want to Use AI to Spot Porn—But It Keeps Mistaking Desert Pics for Nudes

“Sometimes it comes up with a desert and it thinks its an indecent image or pornography,” Mark Stokes, the department’s head of digital and electronics forensics, recently told The Telegraph. “For some reason, lots of people have screen-savers of deserts and it picks it up thinking it is skin colour.”

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“El algoritmo de la policía londinense no distingue un desierto de un desnudo.” (…) “Cuando el programa debía señalar o “flaggear” a personas desnudas fallaba y por mucho, demostrando poseer una mirada especialmente pecaminosa.” (…) “Confundía imágenes del desierto y sinuosas dunas de arena con piel humana, con cuerpos desnudos.”

https://www.instagram.com/p/Bf8zcw9BLmy/?hl=es&taken-by=rentalmagazine

-Send dunes.

sol/suelo/floor

Photograph of his brother, Gustave Caillebotte, with his dog in front of the Louvre, Paris.

 

Parler avec les mots des autres… voilà ce que je voudrais. Ce doit être ça la liberté.

Hablar con las palabras de otros… es lo que desearía. Es lo que debe ser la libertad.

To speak with the words of others… That’s what I’d like. That’s what freedom must be.

Extrait, 1:48:25 – La maman et la putain [1976], Jean Eustache.

Haut/Hide

Modernity brings along the search for evidence, fact and truth, and therefore the rationalization of society (Peet, 1998:194). This implies that the world can be categorized – hence, that the course of time and of life can be divided into meaningful stages or phases. Postmodernists, on the contrary, reject the idea of absolute truth and argue that there is no truth outside interpretation (Kitchin & Tate, 2000:16). According to Peet (1998:195), in postmodern philosophy, “modern reason is reinterpreted critically as a mode of social control which acts openly through disciplinary institutions, in more disguised forms through rational socialization and, most subtly, through rational self-discipline.” Hence, postmodern thinking is concerned with developing an attitude towards knowledge, methods and law-like truths (Kitchin & Tate, 2000:16). Liminality, in this sense, should be regarded as a political tool, an arbitrary method to categorize people; the meaning of which, in fact, exists only by the grace of the collectivity that has accepted the categories before and after the liminal stage.

 

Theoretically, thus, the concept of liminality has received a different, more critical meaning with the shift to postmodernism. However, this has not been the most important development. As postmodernists argue that truth is a matter of interpretation, ‘categories’ can be recognized in the eye of the beholder (that is, of the researcher). I intend to show that, as a result, researchers have added more and more ‘liminal stages’ to the average person’s course of life. In a sense, postmodernists may even argue that the whole of social life is a continuous liminal process. Along with the fact that several authors argue that life has become more and more complex and fragmentized (Castells, 2000:3; see also Walther & Stauber, 2002), with overlapping phases, daily routines, roles, etcetera, it becomes obvious that the concept’s interpretation may have broken somewhat adrift. It can be disputable if a situation that is labeled ‘liminal’ shows indeed characteristics of ‘original’ liminality, for example in regard of the ritual context of the concept.

Conceptualizing ‘in between-ness’
Master Thesis of Human Geography
Supervisor: Dr. H. van Houtum
Co-reviewer: Dr. O. Kramsch
Jasper Balduk
Nijmegen, June 2008

peripeteia

VICKY VICTORIA (2016). Mapa visual con imágenes halladas en Internet y en el archivo familiar. / Visual Map built up with images found on the web and family photo-archive. 120×80 cm.

En un contexto social en el que el espacio público y la memoria histórica se hallan en deriva, se evidencia la imperiosa necesidad de reinvención de la noción de lo común. Resulta para ello imprescindible llevar a cabo un ejercicio de reflexión crítica, poniendo en cuestión lo habitual, lo asumido como natural dentro de nuestra cotidianidad.

In a social context in which public space and historical memory are drifting, an urgent need to reinvent the notion of the commons is evidenced. It is essential to carry out an exercise of critical reflection, questioning the habitual and taken-for-granted, all what is assumed as natural in our daily lives.
Monumento del Arco de la Victoria de Moncloa. / Victory Arch of Moncloa (Madrid).
Establecer un diálogo en relación al espacio público, la memoria y el arte, generando conexiones virtuales. / To establish a dialogue on public space, memory and art, creating virtual connections.
Fotografías de Albert Louis Deschamps tomadas a las pocas horas de la entrada de las tropas de Franco en Madrid a finales de marzo de 1939. En la imagen vemos el viaducto de Cantarranas o de los Quince Ojos, una de las estructuras que Eduardo Torroja Miret (1899-1961) construyó en la Ciudad Universitaria antes de la guerra. / Albert Louis Deschamp’s photographs taken a few hours after the entry of Franco’s troops in Madrid in late March 1939. The picture shows the Cantarranas or Fifteen Eyes Viaduct, one of the structures that Eduardo Torroja (1899-1961) built in the University City of Madrid before the war.

Paseo por una guerra antigua: memoria fragmentaria from B Prummer on Vimeo.

Un hombre mutilado camina, apoyándose en una muleta, por la Ciudad Universitaria de Madrid, donde perdió una pierna, recordando lo ocurrido durante la Guerra Civil…

Montaje realizado a partir del material grabado como práctica de fin de curso 1948-49 del IIEC por Luis García Berlanga, Juan Antonio Bardem, Florentino Soria y Agustín Navarro.

Dirección: Luis García Berlanga, Juan Antonio Bardem, Florentino Soria y Agustín Navarro.
Argumento y guión: Luis García Berlanga, Juan Antonio Bardem, Florentino Soria y Agustín Navarro.
Fotografía: Antonio Navarro Linares (B/N).
Reparto: Agustín Lamas.
Año de producción: 1949

Durante los años que estudiaba en la universidad, el váter como lugar de asilo perdió importancia. En vez de él vinieron cada vez más edificios, espacios y lugares. Y en éstos ya no tenia que entrar físicamente. Por regla general bastaba simplemente con que viera «el objeto que necesitaba». Éste podía ser un cobertizo, en alguna parte, para guardar herramientas, la cochera de los tranvías, un autobús que había quedado vacío durante la noche, un búnker subterráneo, aunque estuviera medio destruido por un ataque de sabe Dios qué guerra. La misma función podían cumplir espacios que en realidad, por sí mismos, no eran propiamente tales: la simple vista del espacio vacío que había dejado una rampa, la rampa de carga de una lechería, de una empresa de transportes o simplemente cualquier otra rampa, podía anunciar un posible refugio o una zona donde retirarse, y a veces paneles de carteles de propaganda comercial o electoral convertidos en pirámides si no en verdaderos cobijos eran posibles lugares de permanencia donde uno imaginaba que podía estar a cubierto, sin mojarse y caliente, cuando menos más caliente y más en casa que fuera, al aire libre.

Peter Handke. Ensayo sobre el Lugar Silencioso, Pág. 41.

“Vamos a imaginar que nos perdemos en el desierto de Australia. Nos perdemos y preguntamos a un aborigen cómo se llega a nuestro destino. Este se quedará unos instantes pensando, recordando el camino exacto. Después nos mirará seguro de sí mismo y comenzará a cantar. Cuando acabe, probablemente le volveremos a preguntar.

-Muy bonita la canción, pero ¿podría indicarnos el camino?

El aborigen se marchará ofendido. En su canción estaba el camino”.

Bruce Chatwin. Los trazos de la canción.

Bridge

“The power of a country road when one is walking along it is different from the power it has when one is flying over it by airplane. In the same way, the power of a text when it is read is different from the power it has when it is copied out. The airplane passenger sees only how the road pushes through the landscape, how it unfolds according to the same laws as the terrain surrounding it. Only he who walks the road on foot learns the power it commands, and of how, from the very scenery that for the flier is only the unfurled plain, it calls forth distances, belvederes, clearings, prospects at each of its turns like a commander deploying soldiers at a front. Only the copied text thus commands the soul of him who is occupied with it, whereas the mere reader never discovers the new aspects of his inner self that are opened by the text, that road cut through the interior jungle forever closing behind it: because the reader follows the movement of his mind in the free flight of daydreaming, whereas the copier submits it to command. The Chinese practice of copying books was thus an incomparable guarantee of literary culture, and the transcript a key to China’s enigmas.”

Walter Benjamin’s, Chinese Curios from his essay One Way Street; p. 49.