The In/Finite Game of Life: Playing in the Academy in the Face of Life and Death

2021 ◽  
pp. 241-258
Author(s):  
Helen Grimmett ◽  
Rachel Forgasz
2016 ◽  
Vol 23 (1) ◽  
pp. 3-25 ◽  
Author(s):  
Audra Mitchell

A global extinction crisis may threaten the survival of most existing life forms. Influential discourses of ‘existential risk’ suggest that human extinction is a real possibility, while several decades of evidence from conservation biology suggests that the Earth may be entering a ‘sixth mass extinction event’. These conditions threaten the possibilities of survival and security that are central to most branches of International Relations. However, this discipline lacks a framework for addressing (mass) extinction. From notions of ‘nuclear winter’ and ‘omnicide’ to contemporary discourses on catastrophe, International Relations thinking has treated extinction as a superlative of death. This is a profound category mistake: extinction needs to be understood not in the ontic terms of life and death, but rather in the ontological context of be(com)ing and negation. Drawing on the work of theorists of the ‘inhuman’ such as Quentin Meillassoux, Claire Colebrook, Ray Brassier, Jean-Francois Lyotard and Nigel Clark, this article provides a pathway for thinking beyond existing horizons of survival and imagines a profound transformation of International Relations. Specifically, it outlines a mode of cosmopolitics that responds to the element of the inhuman and the forces of extinction. Rather than capitulating to narratives of tragedy, this cosmopolitics would make it possible to think beyond the restrictions of existing norms of ‘humanity’ to embrace an ethics of gratitude and to welcome the possibility of new worlds, even in the face of finitude.


Author(s):  
Mónika Dánél

Slitfilm (Résfilm, 2005) and The Gravedigger (A sírásó, 2010) are two Hungarian experimental films made using a slit camera. The director/photographer Sándor Kardos’s adaptations of Ryūnosuke Akutagawa’s short story “The Handkerchief” and of Rainer Maria Rilke’s “The Gravedigger” expose a particular “physiognomy” of the filmic medium through the use of this technique. Likewise, the face as the privileged medial surface for emotion becomes an uncanny, stretched painting with grotesque associations, similar to Francis Bacon’s paintings. The sharp, clear narrator’s voice, layering the literary texts “onto” the moving image further emphasises the colour-stained plasticity of the visible. Both films attempt to articulate a liminal experience: the cultural differences between the East and the West that are inherent in expressing and concealing emotions (Slitfilm) or the questions relating to life and death, the speakable/conceivable and the unspeakable/inconceivable (The Gravedigger) that are embedded in the communicative modalities of social interaction. Through the elastic flow of images, the face and the hand become two uncovered, visible, corporeal surfaces engaged in a rhythmic, chromatic relationship (due to the similar skin tones of face and hand), and thus gradually uncover the medium of the film as a palpable skin surface or violated, wounded flesh. The article approaches the fluid, sensuous imagery that displaces the human towards the inhuman uncanny of the unrecognisable flesh through Deleuzian concepts of fold and inflection.


1981 ◽  
Vol 13 (2) ◽  
pp. 117-130 ◽  
Author(s):  
William J. Baker

In the sense that myth is a reordering of various random elements into an intelligible, useful pattern, a structuring of the past in terms of present priorities, nineteenth-century Englishmen were inveterate myth-makers. As liberal and scientific thought shook the foundations of belief, the Victorians erected gothic spires as monuments to a medieval order of supposedly simple, strong faith. While their industrial masses languished, they extolled the virtues of self-made men. Confronted with foreign competitors and rebellious colonials, they instinctively asserted the superiority of the Anglo-Saxon race. In classic myth-making style, the Victorians set about “reorganizing traditional components in the face of new circumstances or, correlatively, in reorganizing new, imported components in the light of tradition.”Myth not only serves self-validating ends; it also provides a cohesive rationale, a fulcrum propelling people towards great achievements. If the Victorians were confident and self-congratulatory, they had cause to be: their material, intellectual, and political accomplishments were many. Not the least of their successes was in the sphere of sports and games, a subject often ignored by historians. Especially in the development of ball games—Association and Rugby football, cricket, lawn tennis, and golf—the Victorians modernized old games, created new ones, and exported them all to the four corners of the earth. Stereotyped as overly-serious folk, they in fact “taught the world to play.”Since sport, more than most forms of human activity, lends itself to myth-making, it is not surprising to find a myth emerging among the late-Victorians having to do with the origins of Rugby football. Like baseball's Doubleday myth, the tale of William Webb Ellis inspiring the distinctive game of rugby is a period piece, reflecting more of the era which gave it birth than of the event to which it referred.


2009 ◽  
Vol 19 (3) ◽  
pp. 419-424 ◽  
Author(s):  
B. Farahmand ◽  
G. Broman ◽  
U. de Faire ◽  
D. Vågerö ◽  
A. Ahlbom
Keyword(s):  

2020 ◽  
pp. 279-298
Author(s):  
Emma Gee

This chapter brings us from Plato to a second-century CE reception of his dialogues, in the work of Plutarch. It concentrates on one dialogue of Plutarch, the De facie in orbe lunae (On the Face in the Moon’s Disc). In the myth that concludes this dialogue, the speaker, Sulla, references Homer’s Elysium from Odyssey 4. But Sulla lifts the Homeric Elysium from “the ends of the earth,” up a level, so that it is situated in the moon. This sets the scene for the rest of Plutarch’s eschatological myth, in which Elysium is repositioned as part of an ascending world-system. Cosmos in Plutarch is the theater for soul. Soul and cosmos in Plutarch are bound up in a sequence of functional interrelationships. Plutarch’s tripartite cosmos functions like the human entity and in fact is the physical area of operation in the life and death of the human entity. There is a truly intertwined relationship between the tripartite human entity and the tripartite cosmos: a three-stage cosmos gives a three-stage cycle of death to life and back, from the sun to the moon to the earth, over and over again. Plutarch’s whole cosmos takes on the role of an afterlife landscape. The De facie gives us the clearest instance we’ve yet seen of the phenomenon of psychic harmonization, in which the soul is entirely integrated with the universe.


1996 ◽  
Vol 06 (11) ◽  
pp. 2077-2086 ◽  
Author(s):  
GARY MAR ◽  
PAUL ST. DENIS

In Conway’s Game of Life every cell is either fully alive (has the value of 1) or completely dead (has the value 0). In Real Life this restriction to bivalence is lifted to countenance “real-valued” degrees of life and death. Real Life contains Conway’s Game of Life as a special case; however, Real Life, in contrast to Conway’s Game of Life, exhibits sensitive dependence on initial conditions which is characteristic of chaotic systems.


1995 ◽  
Vol 7 (2) ◽  
pp. 335-355 ◽  
Author(s):  
Ellen Corin

Beyond its empirical importance documented through epidemiological data, suicide is of symbolic importance due to its close relationship with the values of life and death, privacy and openness, responsibility and reliance, and suffering and resistance. It appears, in daily life circumstances, to reveal or remind us of the limits of our perception of others' intimate world and of our fundamental solitude in the face of life and death. The issues associated with suicide, particularly with elderly suicide, must be confronted. Researchers, clinicians, and planners, among others, must take care not to close the chapter prematurely on suicide by pretending to have discovered “the” final cause of suicide, in a kind of scientific exorcism.


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