Sound Research WIKINDX
Sound Research WIKINDX |
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Displaying 1 - 3 of 3 Parameters |
| Attali, J. (2009). Noise: The political economy of music. B. Massumi, Trans. Minneapolis: University of Minnesota Press. (Original work published 1984). |
  
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| Added by: Mark Grimshaw-Aagaard Last edited by: Mark Grimshaw-Aagaard 03/05/2026, 01:15 | |
| "For twenty-five centuries, Western knowledge has tried to look upon the world. It has failed to understand that the world is not for the beholding. It is for hearing. It is not legible, but audible." | |
| Evens, A. (2005). Sound ideas: Music, machines, and experience. Minneapolis: University of Minnesota Press. |
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| Added by: Mark Grimshaw-Aagaard 01/03/2006, 12:02 | |
| "One cannot subject sound to a persistent observation; rather one can only listen and then, maybe, listen again. Music is apprehended in chunks of time. Partly because sound is dynamic, Western intellectual traditions show a markeds preference for vision as the figure of knowledge. We articulate more effectively the fixed image than the dynamic sound." | |
| "...noise can be any difference between an input signal; or it can be a background level of sonic energy in a room or in a machine; or it can be any unwanted, annoying or unexpected sound; or it can be the constant vibration of the air at a given point in space; or it can refer to any sound whatsoever." | |
| "Though it is often the case that signal overwhelms noise, it is noise that binds the signal, that serves as a medium, a baseline, a plane of relief against which signal stands out." | |
| "The reproduction of sound is not a matter of physics but of affect and percept." | |
| Wilson, A. Aesthesis and perceptronium: On the entanglement of sensation, cognition, and matter. Minneapolis: University of Minnesota Press. |
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| Added by: Mark Grimshaw-Aagaard 18/11/2021, 11:12 | |
| "The pre-Socratics, notably Parmenides, founded philosophy as an exercise in the mistrust of experience. The history of knowledge reads as a progressive questioning of previous assumptions about reality. From the depths of our organismic origins, evolution committed us to an unexamined naïve realism: as organism, we have to believe that this event follows that one; we have to trace effects to their causes in order to survive for any length of time in the environment, in order to escape our predators and obtains means of sustenance. But the philosophical attitude and the scientific reason that is its extension derive from a critique of these evolutionarily conditioned assumptions about reality." | |
| "Knowledge has revealed itself to be formally irreducible to the simple events of empirical experience: from within the proposition, we cannot reach the outside to which it would seem to refer, but go infinitely from sign to sign, belief to belief, proposition to proposition." | |
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Think of film and its discrete images melding into a continuous stream. Paraphrasing Leibniz and his ideas of the confused-distinct spectrum of knowledge (as opposed to the obscure-clear spectrum):
"It is the indistinction that produces the image we see as we experience a film. Thus, the property of confusion is essential to the experience itself; the distinct images, those little perceptions, need to synthesize and integrate into a unified perception in order for that experience to occur. Thus, the experience is instrincsically indistinct, because in order to be that experience, it must maintain its characteristic synthetic unity, which depends on the confusion of its parts" (22). "An indistinct perception is therefore, in some sense, real: it exists independently of the agent's capacities in the specific sense that no effort of cognition will render it distinct without changing the character of the perception in question. . . . Those aspects of the world that escape the countability of individuality reveal the aesthetic underpinnings of individuality" (23). |