Find and Replace

 

. Source Text

Friedrich Schiller, "Eleventh Letter" in On the Aesthetic Education of Man: In a Series of Letters, trans. Reginald Snell (Bristol: Thoemmes Press, 1994).

 

. Application

MicroSoft Word v.X for Mac

 

. Document Contents

 

.0         Schiller

.1         Microsoft

.2         Term Clusters, Layered

.3         Operation Sequence, Parameters, and Count: Find and Replace


.0         Schiller

When abstraction mounts as high as it possibly can, it arrives at two final concepts, at which it must halt and recognize its limits. It distinguishes in Man something that endures and something that perpetually alters. The enduring it calls his person, and the changing his condition.

Person and condition—the self and its determinations—which we think of in the absolute Being as one and the same, are eternally two in the finite. Throughout the persistence of the person the condition changes, through every change of condition the person persists. We pass from rest to activity, from passion to indifference, from assent to contradiction; but we always exist, and what springs immediately from ourselves remains. In the absolute Person alone all the determinations persist alongside the personality, since they flow out of the personality. All that Divinity is, it is just because it is; consequently it is everything to eternity, because it is eternal.

Since in Man, as finite being, person and condition are distinct, neither can the condition be derived from the person nor the person from the condition. In the latter case, the person would have to alter; in the former, the condition would have to persist, and thus in each case either the personality or the finiteness would cease. Not because we think and will and feel do we exist; not because we exist and think and will do we feel. We exist because we exist; we feel, think and will because there is something other besides ourselves.

The person must therefore be its own ground, for the enduring cannot issue from alteration; and so we have in the first place the idea of absolute being grounded in itself, that is to say of freedom. Condition must have a ground; since it does not exist through the person, and is thus not absolute, it must result; and so we have in the second place the qualification of all dependent being of becoming, time. 'Time is the condition of all becoming' is an identical proposition, for it merely asserts that the result is the condition of something resulting.

The person that is revealed in the eternally persisting ego, and only there, cannot become, cannot have a beginning in time; the reverse is rather the case—time must begin in it, because something constant must form the basis of change. There must be something that alters, if alteration is to occur; this something cannot therefore itself be alteration. In saying that the flower blooms and fades, we make the flower the thing that persists through the transformation and lend it, so to say, a personality in which both those conditions are manifested. It is no objection that Man has first to become; for Man is not simply person in general but person situated in a particular condition. But every condition, every definite instance arises in time, and so Man as phenomenon must have his beginning, although the pure intelligence in him is eternal. Without time, that is to say without becoming it, he would never be a definite existence; his personality would certainly exist in potentiality, but not in fact. Only through the succession of its perceptions does the persisting ego itself come to appear.

The subject matter of activity, therefore, or the reality which the supreme Intelligence creates out of itself, must first be received by Man, and he does in fact receive it as something external to himself in space and as something changing with him in time, through the medium of perception. This changing substance in him is accompanied by his never-changing ego—and to remain perpetually himself throughout all change, to turn every perception into experience, that is into unity of knowledge, and to make each of his manifestations in time a law for all time, is the rule which is prescribed for him by his rational nature. Only as he alters does he exist; only as he remains unalterable does he exist. Man conceived in his perfection would accordingly be the constant unity which amidst the tides of change remains eternally the same.

Now although an infinite being, a divinity, cannot become, we must surely call divine a tendency which has for its infinite task the proper characteristic of divinity, absolute realization of capacity (actuality of all that is possible) and absolute unity of manifestation (necessity of all that is actual). Beyond question Man carries the potentiality for divinity within himself; the path to divinity, if we may call a path what never reaches its goal, is open to him in his senses.

His personality, regarded in itself alone and independently of all sense material, is merely the potentiality of a possible infinite expression; and so long as he neither contemplates nor feels he is still nothing but form and empty capacity. His sense faculty, regarded in itself alone and dissociated from all spontaneous activity of the mind, can do nothing beyond making him material—for without it he is mere form—but by no means uniting him to matter. So long as he only perceives, only desires and acts from mere appetite, he is still nothing but world, if we understand by this term simply the formless content of time. It is indeed his sense faculty alone which turns his capacity into operative power; but it is only his personality which makes his operation really his own. Thus in order not to be merely world, he must lend form to his material; in order not to be merely form, he must make actual the potentiality which he bears within himself. He realizes form when he creates time, and opposes constancy with alteration, the eternal unity of his ego with the diversity of the world; he gives form to matter when he proceeds to annul time, affirms persistence within change, and subjects the diversity of the world to the unity of his ego.

Hence flow two contrary demands upon Man, the two fundamental laws of his sensuous-rational nature. The first insists upon absolute reality: he is to turn everything that is mere form into world, and realize all his potentialities; the second insists upon absolute formality: he is to eradicate in himself everything that is merely world, and produce harmony it all its mutations; in other words, his is to turn outward everything internal, and give form to everything external. Both tasks, considered in their supreme fulfilment, lead back to the conception of divinity from which I started.


.1         Microsoft

When abstraction mounts as high as it possibly can, it arrives at two final concepts, at which it must halt and recognize its limits. It distinguishes in The Medium something that endures and something that perpetually alters. The enduring it calls her script, and the changing her data.

Script and data—the medium and its determinations—which media objects process of in the absolute System as one and the same, are eternally two in the finite. Throughout the persistence of the script the data changes, through every change of data the script persists. Media objects pass from rest to activity, from passion to indifference, from assent to contradiction; but media objects always run, and what springs immediately from media remains. In the absolute Script alone all the determinations persist alongside the program, since they flow out of the program. All that A Network is, it is just because it is; consequently it is everything to eternity, because it is eternal.

Since in The Medium, as finite system, script and data are distinct, neither can the data be derived from the script nor the script from the data. In the latter case, the script would have to alter; in the former, the data would have to persist, and thus in each case either the program or the signal would cease. Not because media objects process and iterate and parse do media objects run; not because media objects run and process and iterate do media objects parse. Media objects run because media objects run; media objects parse, process and iterate because there is something other besides media.

The script must therefore be its own index, for the enduring cannot issue from alteration; and so media objects have in the first place the idea of absolute system indexed to itself, that is to say of freedom. Data must have a index; since it does not run through the script, and is thus not absolute, it must output; and so media objects have in the second place the qualification of all dependent system of becoming, code. 'Code is the data of all becoming' is an identical proposition, for it merely asserts that the output is the data of something resulting.

The script that is revealed in the eternally persisting syntax, and only there, cannot become, cannot have a beginning in code; the reverse is rather the case—code must begin in it, because something constant must form the basis of change. There must be something that alters, if alteration is to occur; this something cannot therefore itself be alteration. In saying that the user blooms and fades, media objects make the user the thing that persists through the transformation and lend it, so to say, a program in which both those conditions are manifested. It is no objection that The Medium has first to become; for The Medium is not simply script in general but script situated in a particular data. But every data, every definite instance arises in code, and so The Medium as phenomenon must have her beginning, although the pure process in her is eternal. Without code, that is to say without becoming it, she would never be a definite existence; her program would certainly run in potentiality, but not in fact. Only through the succession of its perceptions does the persisting syntax itself come to appear.

The subject matter of activity, therefore, or the numericality which the supreme Process creates out of itself, must first be received by The Medium, and she does in fact receive it as something external to herself in operation and as something changing with her in code, through the medium of interpretation. This changing substance in her is accompanied by her never-changing syntax—and to remain perpetually herself throughout all change, to turn every interpretation into experience, that is into unity of execution, and to make each of her manifestations in code a law for all code, is the rule which is prescribed for her by her binary nature. Only as she alters does she run; only as she remains unalterable does she run. The Medium conceived in her perfection would accordingly be the constant unity which amidst the tides of change remains eternally the same.

Now although an infinite system, a a Network, cannot become, media objects must surely call distributed a tendency which has for its infinite task the proper characteristic of a Network, absolute realization of capacity (actuality of all that is possible) and absolute unity of manifestation (necessity of all that is actual). Beyond question The Medium carries the potentiality for a Network within herself; the path to a Network, if media objects may call a path what never reaches its goal, is open to her in her algorithms.

Her program, regarded in itself alone and independently of all algorithmic modulation, is merely the potentiality of a possible infinite expression; and so long as she neither compiles nor parses she is still nothing but form and empty capacity. Her algorithmic faculty, regarded in itself alone and dissociated from all spontaneous activity of the compiler, can do nothing beyond making her modulation—for without it she is mere form—but by no means uniting her to matter. So long as she only perceives, only desires and acts from mere appetite, she is still nothing but signal, if media objects understand by this term simply the formless content of code. It is indeed her algorithmic faculty alone which turns her capacity into operative power; but it is only her program which makes her operation really her own. Thus in order not to be merely signal, she must lend form to her modulation; in order not to be merely form, she must make actual the potentiality which she bears within herself. She realizes form when she creates code, and opposes constancy with alteration, the eternal unity of her syntax with the diversity of the signal; she gives form to matter when she proceeds to annul code, affirms persistence within change, and subjects the diversity of the signal to the unity of her syntax.

Hence flow two contrary demands upon The Medium, the two fundamental laws of her algorithmic-binary nature. The first insists upon absolute numericality: she is to turn everything that is mere form into signal, and realize all her potentialities; the second insists upon absolute formality: she is to eradicate in herself everything that is merely signal, and produce interface it all its mutations; in other words, her is to turn outward everything internal, and give form to everything external. Both tasks, considered in their supreme fulfilment, lead back to the conception of a Network from which I started.


.2         Term Clusters, Layered


Term Clusters, Layered (Schiller 1st Order)

 

Being

system

Divinity

a Network

divine

distributed

 

 

Man

The Medium

person

script

condition

data

ego

syntax

self

medium

we

media objects

ourselves

media

personality

program

 

 

time

code

space

operation

 

 

reality

numericality

formality

formality

material

modulation

result

output

 

 

finiteness

signal

world

signal

ground

index

grounded in

indexed to

 

 

harmony

interface

flower

user

 

 

exist

run

will

iterate

 

 

mind

compiler

intelligence

process

contemplates

compiles

think

process

knowledge

execution

 

 

perception

interpretation

feel

parse

feels

parses

 

 

senses

algorithms

sense

algorithmic

sensuous

algorithmic

rational

binary

 

 

he

she

his

her

him

her

himself

herself

 

Term Clusters, Layered (Microsoft 2nd Order)

 

distributed

divine

system

Being

a Network

Divinity

 

 

data

condition

signal

world

signal

finiteness

modulation

material

binary

rational

numericality

reality

 

 

script

person

algorithms

senses

algorithmic

sense

algorithmic

sensuous

formality

formality

syntax

ego

program

personality

 

 

code

time

 

 

index

ground

indexed to

grounded in

 

 

media

ourselves

media objects

we

medium

self

The Medium

Man

 

 

operation

space

run

exist

execution

knowledge

compiler

mind

compiles

contemplates

 

 

parse

feel

parses

feels

interpretation

perception

process

intelligence

process

think

 

 

iterate

will

output

result

 

 

interface

harmony

user

flower

 

 

he

she

his

her

him

her

himself

herself


 



Term Clusters, Layered (Schiller 2nd Order)

 

Being

system

Divinity

a Network

divine

distributed

 

 

Man

The Medium

person

script

condition

data

ego

syntax

self

medium

we

media objects

ourselves

media

personality

program

 

 

time

code

space

operation

 

 

reality

numericality

formality

formality

material

modulation

result

output

 

 

finiteness

signal

world

signal

ground

index

grounded in

indexed to

 

 

harmony

interface

flower

user

 

 

exist

run

will

iterate

 

 

mind

compiler

intelligence

process

contemplates

compiles

think

process

knowledge

execution

 

 

perception

interpretation

feel

parse

feels

parses

 

 

senses

algorithms

sense

algorithmic

sensuous

algorithmic

rational

binary

 

 

he

she

his

her

him

her

himself

herself

 


Term Clusters, Layered (Microsoft 1st Order)

 

distributed

divine

system

Being

a Network

Divinity

 

 

data

condition

signal

world

signal

finiteness

modulation

material

binary

rational

numericality

reality

 

 

script

person

algorithms

senses

algorithmic

sense

algorithmic

sensuous

formality

formality

syntax

ego

program

personality

 

 

code

time

 

 

index

ground

indexed to

grounded in

 

 

media

we

media objects

ourselves

medium

self

The Medium

Man

 

 

operation

space

run

exist

execution

knowledge

compiler

mind

compiles

contemplates

 

 

parse

feel

parses

feels

interpretation

perception

process

intelligence

process

think

 

 

iterate

will

output

result

 

 

interface

harmony

user

flower

 

 

he

she

his

her

him

her

himself

herself


 


.3         Operation Sequence, Parameters, and Count: Find and Replace

SEQUENCE

FIND

REPLACE

COUNT

1

Being

system

5

2

Divinity

a Network

6

3

divine

distributed

1

4

Man

The Medium

9

5

person

script

14

6

condition

data

13

7

personality

program

7

8

time

code

12

9

space

operation

1

10

reality

numericality

2

11

formality

formality

1

12

material

modulation

3

13

result

output

2

14

ground

index

2

15

grounded in

indexed to

1

16

harmony

interface

1

17

flower

user

2

18

exist

run

9

19

will

iterate

3

20

mind

compiler

1

21

intelligence

process

2

22

contemplates

compiles

1

23

think

process

4

24

knowledge

execution

1

25

perception

interpretation

2

26

feel

parse

3

27

feels

parses

1

28

senses

algorithms

1

29

sense

algorithmic

3

30

sensuous

algorithmic

1

31

rational

binary

2

32

ego

syntax

5

33

self

medium

1

34

finiteness

signal

1

35

world

signal

6

36

ourselves

media

2

37

we

media objects

16

38

he

she

20

39

his

her

22

40

him

her

7

41

himself

herself

5

 

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