 | Although Karim is named on YouTube’s site as a co-founder, Chad and Steve have promoted a highly simplified history of the company’s founding that largely excludes him. In the stripped-down version—repeated in dozens of news accounts—Chad and Steve got the idea in the winter of 2005, after they had trouble sharing videos online that had been shot at a dinner party at Steve’s San Francisco apartment. Karim says the dinner party never happened and that the seed idea of video sharing was his—although he is quick to say its realization in YouTube required “the equal efforts of all three of us.” Chad and Steve both say that the party did occur but that Karim wasn’t there. “Chad and I are pretty modest, and Jawed has tried to seize every opportunity to take credit,” Steve told me. But he also acknowledged that the notion that YouTube was founded after a dinner “was probably very strengthened by marketing ideas around creating a story that was very digestible. |
✖ Via TIME: “The Gurus of YouTube” by John Cloud, Dec. 16, 2006 We have no problem understanding how our actions shape representations, narratives, ideas. It’s some time more difficult to understand how those constructs shape us in return. Here’s a good example of a narrative elaborated in order to shape the behavior of future adopters (toward the innovation that is YouTube). As a marketing tool, the story about the party is supposed to give users a basic idea about how to behave with YouTube. |
• Jun 12, 2010 link notes tagged:
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 | Why does it disturb us that the map be included in the map and the thousand and one nights in the book of the Thousand and One Nights? Why does it disturb us that Don Quixote be a reader of the Quixote and Hamlet a spectator of Hamlet? I believe I have found the reason: these inversions suggest that if the characters of a fictional work can be readers or spectators, we, its readers or spectators, can be fictitious. In 1833, Carlyle observed that the history of the universe is an infinite sacred book that all men write and read and try to understand, and in which they are also written. |
✖ Via “Partial Magic in the Quixote” by Jorge Luis Borges, reproduced in Labyrinths: selected stories & other writings, tr. by James East Irby, New Directions Publishing, 2007, p. 196 This could be read as an epigraph to Bertrand Russell’s type theory. |
• Jun 11, 2010 link notes tagged:
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 | Oui, et le secret de mon fonctionnement se trouve aussi dans cette formule. Je n’ai jamais accepté le monolinguisme du discours, j’ai toujours privilégié une pluralité des langues. A mes yeux, la littérature n’est pas un instrument, c’est un milieu, et la prose philosophique admet un élément de lyrisme, comme chez Camus, que j’aime beaucoup depuis ma jeunesse. D’ailleurs, ma femme m’a souvent dit : “Il faut que tu écrives des romans ! Faire de la philosophie, c’est jeter de la confiture aux cochons !” J’ai essayé, en vain, de lui expliquer qu’écrire de la philosophie est ma réponse à la situation du roman moderne : comme la plupart des personnages du roman contemporain sont ennuyeux, mieux vaut raconter le destin passionnant des concepts - ce que j’ai fait dans ma trilogie Sphères. |
✖ Via Le Monde : “Pour être philosophe, il faut devenir un personnage de roman” by Peter Sloterdijk, interviewed by Jean Birnbaum, May 20, 2010. |
• Jun 10, 2010 link notes tagged:
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 | The true life is not reducible to words spoken or written, not by anyone, ever. The true life takes place when we’re alone, thinking, feeling, lost in memory, dreamingly self-aware, the submicroscopic moments. |
✖ Via Point Omega by Don DeLillo, New York: Scribner, 2010, p. 17 And yet, and yet : when one’s alone, “lost in memory”, one could feel compelled to write. Previously on Skandalon: Point Omega, Don DeLillo. |
• Apr 04, 2010 link notes tagged:
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 | Today abstraction is no longer that of the map, the double, the mirror, or the concept. Simulation is no longer that of a territory, a referential being, or a substance. It is the generation by models of a real without origin or reality: a hyperreal. The territory no longer precedes the map, nor does it survive it. It is nevertheless the map that precedes the territory - precession of simulacra - that engenders the territory, and if one must return to the fable, today it is the territory whose shreds slowly rot across the extent of the map. It is the real, and not the map, whose vestiges persist here and there in the deserts that are no longer those of the Empire, but ours. The desert of the real itself. |
✖ Via Simulacra and Simulation by Jean Baudrillard, tr. Sheila Faria Glaser, University of Michigan Press, [1981]1995, p. 1 [full pdf] Baudrillard is quoting a very (very) short story by Jorge Luis Borges “On Exactitude in Science” or “On Rigor in Science”. Learn more about it on Wikipedia and read one of its English translation. |
• Mar 10, 2010 link notes tagged:
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 |
(…) an idea whose theoretical untruth or incorrectness, and therewith its falsity, is admitted is not for that reason practically valueless and useless; for such an idea, in spite of its theoretical nullity, may have great practical importance.
Une idée dont on reconnaît la […] fausseté théorique n’est pas pour autant inutile et dénuée de valeur pratique. |
✖ Via Hans Vaihinger’s preface for his book The Philosophy of ‘As If’: A System of the Theoretical, Practical and Religious Fictions of Mankind, trans. by C. K. Ogden, Barnes and Noble, New York, 1968 (First published in England by Routledge and Kegan Paul, Ltd., 1924, p. viii). Interesting in regards of the Bouveresse/Debray debate. For an account of the debate, see Thomas Baldwin’s paper : “Jacques Bouveresse: Being UnFrench, Metaphorically” (2007). Full PDF available. |
• Jun 19, 2009 link notes tagged:
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 | For over a year I went at it every day, building up a hefty pile of pages, about half the story I’d guess, perhaps a little more, but now I seem to have lost the stomach for it. Maybe it started when Sonia died, I don’t know, the end of married life, the loneliness of it all, the fucking loneliness after I lost her, and then I cracked up that rented car, destroying my leg, nearly killing myself in the process, maybe that added to it as well: the indifference, the feeling that after seventy-two years on this earth, who gives a damn if I write about myself or not? |
✖ Via Paul Auster, Man In The Dark, New York: Henry Holt, 2008, p. 13 |
• May 11, 2009 link notes tagged:
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