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Nov
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Why Man Creates by Saul Bass (1968)

"Whaddaya doin?” ‘I’m painting the ceiling! Whadda you doin?” “I’m painting the floor!” — the exchange between Michaelangelo and da Vinci

Why Man Creates is a 1968 animated short documentary film which discusses the nature of creativity. It was written by Saul Bass and Mayo Simon, and directed by Saul and Elaine Bass.

The movie won the Academy Award for Documentary Short Subject. An abbreviated version of it ran on the first-ever broadcast of CBS’ 60 Minutes, on September 24, 1968.

Why Man Creates focuses on the creative process and the different approaches taken to that process. It is divided into eight sections: The Edifice, Fooling Around, The Process, Judgment, A Parable, Digression, The Search, and The Mark.

In 2002, this film was selected for preservation in the United States National Film Registry by the Library of Congress as being “culturally, historically, or aesthetically significant”.

Summary

The Edifice begins with early humans hunting. They attempt to conquer their prey with stones, but fail, so they begin to use spears and bait. They kill their prey, and it turns into a cave painting, upon which a building begins to be built. Throughout the rest of the section, the camera tracks upward as the edifice grows ever taller.

Early cavemen begin to discover various things such as the lever, the wheel, ladders, agriculture and fire. It then cuts to clips of early societies and civilizations. It depicts the appearance of the first religions and the advent of organized labor. It then cuts to the Great Pyramids at Giza and depicts the creation of writing.

Soon an army begins to move across the screen chanting “BRONZE,” but they are overrun by an army chanting “IRON”. The screen then depicts early cities and civilizations.

This is followed by a black screen with one man in traditional Greek clothing who states, “All was in chaos ‘til Euclid arose and made order.” Next, various Greek achievements in mathematics are depicted as they build Greek columns around which Greeks discuss items, including, “What is the good life and how do you lead it?” “Who shall rule the state?” “The Philosopher King.” “The Aristocrat.” “The People.” “You mean ALL the people?” “What is the nature of the Good? What is the nature of Justice?” “What is Happiness?”

The culture of ancient Greece fades into the armies of Rome. The organized armies surround the great Roman architecture as they chant “Hail Caesar!” A man at a podium states, “Roman Law is now in session!”, and when he bangs his gavel, the architecture collapses. Dark soldiers begin to pop up from the rubble and eventually cover the whole screen with darkness symbolizing the Dark Ages.

The Dark Ages consist of inaudible whisperings and mumblings. At one point, a light clicks on and an Arab mathematician says, “Allah be praised! I’ve discovered the zero.” at which point his colleague responds, “What?” and he says “Nothing, nothing.” Next come cloistered monks who sing, “What is the shape of the Earth? Flat. What happens when you get to the edge? You fall off. Does the earth move? Never.”

Finally the scene brightens and shows a stained glass window. Various scientists open stained glass doors and say things such as, “The Earth moves!” “The Earth is round!” “The blood circulates!” “There are worlds smaller than ours!” “There are worlds larger than ours!” Each time one opens a door, a large, hairy arm slams the door shut. Finally, the stained glass breaks in the wake of the new Enlightenment.

Next, Michelangelo and da Vinci are depicted. The steam engine is invented, and gears and belts begin to cover everything. The light bulb and steam locomotive are created. Darwin is referred to as two men hit each other with their canes arguing whether man is an animal. The telegraph is invented and psychology created. Next, a small creature hops across the screen saying, “I’m a bug, I’m a germ, I’m a bug, I’m a germ… [indrawn breath] Louis Pasteur! I’m not a bug, I’m not a germ…” Great musicians such as Beethoven are depicted. Alfred Nobel invents dynamite.

Next, the cartooning shows the great speeches and documents on government and society from the American Revolution onward with quotes such as “All men are created equal…”, “Life, liberty and the pursuit of happiness”, “And the Government, by the people,…”, etc. and ends with “One World.”

Finally, the building stops and the Wright Brothers' plane lands on top of it. It is quickly covered in more advanced planes, in cars, in televisions, and finally in early computers. At the top is a radioactive atom which envelops a man in smoke. The Edifice ends with that man yelling, “HELP!”

Fooling Around displays a random series of perspectives and the creative ideas which come from them.

The Process displays a man who is making artwork from a series of geometrical figures. Each time he attempts to keep them in place, they move and rearrange themselves. He tries many different approaches to the problem. Finally he accepts a working configuration and calls his wife to look at it. She says, “All it needs is an American flag.”

Judgment is a series of reactions, presumably to the creation from The Process. It displays their criticisms of it, such as “It represents the decline of Western culture…”, and only a very few support it.

A Parable begins at a ping-pong ball factory. Each ball is made in exactly the same way, and machines test them to get rid of anomalies. As the balls are being tested for their bounce levels, one bounces much higher than the rest. It is placed in a chute which leads to a garbage can outside the factory. It proceeds to bounce across town to a park, where it begins to bounce. Quickly, a cluster of ping-pong balls gather around it. It keeps bouncing higher and higher, until it doesn’t come back. It concludes with the comment:
“There are some who say he’s coming back and we have only to wait …
There are some who say he burst up there because ball was not meant to fly …
And there are some who maintain he landed safely in a place where balls bounce high …”

Digression is a very short section in which one snail says to another, “Have you ever thought that radical ideas threaten institutions, then become institutions, and in turn reject radical ideas which threaten institutions?” to which the other snail replies “No.” and the first says dejectedly, “Gee, for a minute I thought I had something.”

The Search shows scientists who have been working for years on projects such as solving world hunger, developing a cure for Cancer, or questioning the origin of the universe. Then it showed a scientist who had worked on a project for 20 years, and it simply didn’t work out. He was asked what he would do with himself, and he replied that he didn’t know. (Note: each of the scientists shown was working on something which still has not been solved to date, even though each one expected solid results in only a few years. This forwards the concept shown in this session far better than the creators could have known in 1968.)

The Mark asks the question, Why does man create? and determines that man creates to simply state, “I Am.” The film ends by displaying “I Am” written in paint on the side of a building.” — (Wiki)

May
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Anthropocene: “the recent age of man”. Mapping Human Influence on Planet Earth

     

"Humans have a tendency to fall prey to the illusion that their economy is at the very center of the universe, forgetting that the biosphere is what ultimately sustains all systems, both man-made and natural. In this sense, ‘environmental issues’ are not about saving the planet—it will always survive and evolve with new combinations of atom—but about the prosperous development of our own species.”

Carl Folke is the science director of the Stockholm Resilience Centre at Stockholm University, Starting Over, SEED, Aprill 22, 2011.

Science is recognising humans as a geological force to be reckoned with.

"The here and now are defined by astronomy and geology. Astronomy takes care of the here: a planet orbiting a yellow star embedded in one of the spiral arms of the Milky Way, a galaxy that is itself part of the Virgo supercluster, one of millions of similarly vast entities dotted through the sky. Geology deals with the now: the 10,000-year-old Holocene epoch, a peculiarly stable and clement part of the Quaternary period, a time distinguished by regular shifts into and out of ice ages. The Quaternary forms part of the 65m-year Cenozoic era, distinguished by the opening of the North Atlantic, the rise of the Himalayas, and the widespread presence of mammals and flowering plants. This era in turn marks the most recent part of the Phanerozoic aeon, the 540m-year chunk of the Earth’s history wherein rocks with fossils of complex organisms can be found. The regularity of celestial clockwork and the solid probity of rock give these co-ordinates a reassuring constancy.

                                               (Click to enlarge)

Now there is a movement afoot to change humanity’s co-ordinates. In 2000 Paul Crutzen, an eminent atmospheric chemist, realised he no longer believed he was living in the Holocene. He was living in some other age, one shaped primarily by people. From their trawlers scraping the floors of the seas to their dams impounding sediment by the gigatonne, from their stripping of forests to their irrigation of farms, from their mile-deep mines to their melting of glaciers, humans were bringing about an age of planetary change. With a colleague, Eugene Stoermer, Dr Crutzen suggested this age be called the Anthropocene—“the recent age of man”. (…)

The term “paradigm shift” is bandied around with promiscuous ease. But for the natural sciences to make human activity central to its conception of the world, rather than a distraction, would mark such a shift for real. For centuries, science has progressed by making people peripheral. In the 16th century Nicolaus Copernicus moved the Earth from its privileged position at the centre of the universe. In the 18th James Hutton opened up depths of geological time that dwarf the narrow now. In the 19th Charles Darwin fitted humans onto a single twig of the evolving tree of life. As Simon Lewis, an ecologist at the University of Leeds, points out, embracing the Anthropocene as an idea means reversing this trend. It means treating humans not as insignificant observers of the natural world but as central to its workings, elemental in their force.

Sous la plage, les pavés;

The most common way of distinguishing periods of geological time is by means of the fossils they contain. On this basis picking out the Anthropocene in the rocks of days to come will be pretty easy. Cities will make particularly distinctive fossils. A city on a fast-sinking river delta (and fast-sinking deltas, undermined by the pumping of groundwater and starved of sediment by dams upstream, are common Anthropocene environments) could spend millions of years buried and still, when eventually uncovered, reveal through its crushed structures and weird mixtures of materials that it is unlike anything else in the geological record.

The fossils of living creatures will be distinctive, too. Geologists define periods through assemblages of fossil life reliably found together. One of the characteristic markers of the Anthropocene will be the widespread remains of organisms that humans use, or that have adapted to life in a human-dominated world. According to studies by Erle Ellis, an ecologist at the University of Maryland, Baltimore County, the vast majority of ecosystems on the planet now reflect the presence of people. There are, for instance, more trees on farms than in wild forests. And these anthropogenic biomes are spread about the planet in a way that the ecological arrangements of the prehuman world were not. The fossil record of the Anthropocene will thus show a planetary ecosystem homogenised through domestication.

More sinisterly, there are the fossils that will not be found. Although it is not yet inevitable, scientists warn that if current trends of habitat loss continue, exacerbated by the effects of climate change, there could be an imminent and dramatic number of extinctions before long.

All these things would show future geologists that humans had been present. But though they might be diagnostic of the time in which humans lived, they would not necessarily show that those humans shaped their time in the way that people pushing the idea of the Anthropocene want to argue. The strong claim of those announcing the recent dawning of the age of man is that humans are not just spreading over the planet, but are changing the way it works.

Such workings are the province of Earth-system science, which sees the planet not just as a set of places, or as the subject of a history, but also as a system of forces, flows and feedbacks that act upon each other. This system can behave in distinctive and counterintuitive ways, including sometimes flipping suddenly from one state to another. To an Earth-system scientist the difference between the Quaternary period (which includes the Holocene) and the Neogene, which came before it, is not just what was living where, or what the sea level was; it is that in the Neogene the climate stayed stable whereas in the Quaternary it swung in and out of a series of ice ages. The Earth worked differently in the two periods.

The clearest evidence for the system working differently in the Anthropocene comes from the recycling systems on which life depends for various crucial elements. In the past couple of centuries people have released quantities of fossil carbon that the planet took hundreds of millions of years to store away. This has given them a commanding role in the planet’s carbon cycle.

Although the natural fluxes of carbon dioxide into and out of the atmosphere are still more than ten times larger than the amount that humans put in every year by burning fossil fuels, the human addition matters disproportionately because it unbalances those natural flows. As Mr Micawber wisely pointed out, a small change in income can, in the absence of a compensating change in outlays, have a disastrous effect. The result of putting more carbon into the atmosphere than can be taken out of it is a warmer climate, a melting Arctic, higher sea levels, improvements in the photosynthetic efficiency of many plants, an intensification of the hydrologic cycle of evaporation and precipitation, and new ocean chemistry.

All of these have knock-on effects both on people and on the processes of the planet. More rain means more weathering of mountains. More efficient photosynthesis means less evaporation from croplands. And the changes in ocean chemistry are the sort of thing that can be expected to have a direct effect on the geological record if carbon levels rise far enough.

At a recent meeting of the Geological Society of London that was devoted to thinking about the Anthropocene and its geological record, Toby Tyrrell of the University of Southampton pointed out that pale carbonate sediments—limestones, chalks and the like—cannot be laid down below what is called a “carbonate compensation depth”. And changes in chemistry brought about by the fossil-fuel carbon now accumulating in the ocean will raise the carbonate compensation depth, rather as a warmer atmosphere raises the snowline on mountains. Some ocean floors which are shallow enough for carbonates to precipitate out as sediment in current conditions will be out of the game when the compensation depth has risen, like ski resorts too low on a warming alp. New carbonates will no longer be laid down. Old ones will dissolve. This change in patterns of deep-ocean sedimentation will result in a curious, dark band of carbonate-free rock—rather like that which is seen in sediments from the Palaeocene-Eocene thermal maximum, an episode of severe greenhouse warming brought on by the release of pent-up carbon 56m years ago.

The fix is in

No Dickensian insights are necessary to appreciate the scale of human intervention in the nitrogen cycle. One crucial part of this cycle—the fixing of pure nitrogen from the atmosphere into useful nitrogen-containing chemicals—depends more or less entirely on living things (lightning helps a bit). And the living things doing most of that work are now people (see chart). By adding industrial clout to the efforts of the microbes that used to do the job single-handed, humans have increased the annual amount of nitrogen fixed on land by more than 150%. Some of this is accidental. Burning fossil fuels tends to oxidise nitrogen at the same time. The majority is done on purpose, mostly to make fertilisers. This has a variety of unwholesome consequences, most importantly the increasing number of coastal “dead zones” caused by algal blooms feeding on fertiliser-rich run-off waters.


                                                              (Click to enlarge)

Industrial nitrogen’s greatest environmental impact, though, is to increase the number of people. Although nitrogen fixation is not just a gift of life—it has been estimated that 100m people were killed by explosives made with industrially fixed nitrogen in the 20th century’s wars—its net effect has been to allow a huge growth in population. About 40% of the nitrogen in the protein that humans eat today got into that food by way of artificial fertiliser. There would be nowhere near as many people doing all sorts of other things to the planet if humans had not sped the nitrogen cycle up.

It is also worth noting that unlike many of humanity’s other effects on the planet, the remaking of the nitrogen cycle was deliberate. In the late 19th century scientists diagnosed a shortage of nitrogen as a planet-wide problem. Knowing that natural processes would not improve the supply, they invented an artificial one, the Haber process, that could make up the difference. It was, says Mark Sutton of the Centre for Ecology and Hydrology in Edinburgh, the first serious human attempt at geoengineering the planet to bring about a desired goal. The scale of its success outstripped the imaginings of its instigators. So did the scale of its unintended consequences.

For many of those promoting the idea of the Anthropocene, further geoengineering may now be in order, this time on the carbon front. Left to themselves, carbon-dioxide levels in the atmosphere are expected to remain high for 1,000 years—more, if emissions continue to go up through this century. It is increasingly common to hear climate scientists arguing that this means things should not be left to themselves—that the goal of the 21st century should be not just to stop the amount of carbon in the atmosphere increasing, but to start actively decreasing it. This might be done in part by growing forests (see article) and enriching soils, but it might also need more high-tech interventions, such as burning newly grown plant matter in power stations and pumping the resulting carbon dioxide into aquifers below the surface, or scrubbing the air with newly contrived chemical-engineering plants, or intervening in ocean chemistry in ways that would increase the sea’s appetite for the air’s carbon. (…)

It is that the further the Earth system gets from the stable conditions of the Holocene, the more likely it is to slip into a whole new state and change itself yet further.

The Earth’s history shows that the planet can indeed tip from one state to another, amplifying the sometimes modest changes which trigger the transition. The nightmare would be a flip to some permanently altered state much further from the Holocene than things are today: a hotter world with much less productive oceans, for example. Such things cannot be ruled out. On the other hand, the invocation of poorly defined tipping points is a well worn rhetorical trick for stirring the fears of people unperturbed by current, relatively modest, changes.

In general, the goal of staying at or returning close to Holocene conditions seems judicious. It remains to be seen if it is practical. The Holocene never supported a civilisation of 10 billion reasonably rich people, as the Anthropocene must seek to do, and there is no proof that such a population can fit into a planetary pot so circumscribed. So it may be that a “good Anthropocene”, stable and productive for humans and other species they rely on, is one in which some aspects of the Earth system’s behaviour are lastingly changed. For example, the Holocene would, without human intervention, have eventually come to an end in a new ice age. Keeping the Anthropocene free of ice ages will probably strike most people as a good idea.

Dreams of a smart planet

That is an extreme example, though. No new ice age is due for some millennia to come. Nevertheless, to see the Anthropocene as a blip that can be minimised, and from which the planet, and its people, can simply revert to the status quo, may be to underestimate the sheer scale of what is going on.

Take energy. At the moment the amount of energy people use is part of what makes the Anthropocene problematic, because of the carbon dioxide given off. That problem will not be solved soon enough to avert significant climate change unless the Earth system is a lot less prone to climate change than most scientists think. But that does not mean it will not be solved at all. And some of the zero-carbon energy systems that solve it—continent- scale electric grids distributing solar energy collected in deserts, perhaps, or advanced nuclear power of some sort—could, in time, be scaled up to provide much more energy than today’s power systems do. As much as 100 clean terawatts, compared to today’s dirty 15TW, is not inconceivable for the 22nd century. That would mean humanity was producing roughly as much useful energy as all the world’s photosynthesis combined.

In a fascinating recent book, “Revolutions that Made the Earth”, Timothy Lenton and Andrew Watson, Earth-system scientists at the universities of Exeter and East Anglia respectively, argue that large changes in the amount of energy available to the biosphere have, in the past, always marked large transitions in the way the world works. They have a particular interest in the jumps in the level of atmospheric oxygen seen about 2.4 billion years ago and 600m years ago. Because oxygen is a particularly good way of getting energy out of organic matter (if it weren’t, there would be no point in breathing) these shifts increased sharply the amount of energy available to the Earth’s living things. That may well be why both of those jumps seem to be associated with subsequent evolutionary leaps—the advent of complex cells, in the first place, and of large animals, in the second. Though the details of those links are hazy, there is no doubt that in their aftermath the rules by which the Earth system operated had changed.

The growing availability of solar or nuclear energy over the coming centuries could mark the greatest new energy resource since the second of those planetary oxidations, 600m years ago—a change in the same class as the greatest the Earth system has ever seen. Dr Lenton (who is also one of the creators of the planetary-boundaries concept) and Dr Watson suggest that energy might be used to change the hydrologic cycle with massive desalination equipment, or to speed up the carbon cycle by drawing down atmospheric carbon dioxide, or to drive new recycling systems devoted to tin and copper and the many other metals as vital to industrial life as carbon and nitrogen are to living tissue. Better to embrace the Anthropocene’s potential as a revolution in the way the Earth system works, they argue, than to try to retreat onto a low-impact path that runs the risk of global immiseration.

Such a choice is possible because of the most fundamental change in Earth history that the Anthropocene marks: the emergence of a form of intelligence that allows new ways of being to be imagined and, through co-operation and innovation, to be achieved. The lessons of science, from Copernicus to Darwin, encourage people to dismiss such special pleading. So do all manner of cultural warnings, from the hubris around which Greek tragedies are built to the lamentation of King David’s preacher: “Vanity of vanities, all is vanity…the Earth abideth for ever…and there is no new thing under the sun.” But the lamentation of vanity can be false modesty. On a planetary scale, intelligence is something genuinely new and powerful. Through the domestication of plants and animals intelligence has remade the living environment. Through industry it has disrupted the key biogeochemical cycles. For good or ill, it will do yet more.

It may seem nonsense to think of the (probably sceptical) intelligence with which you interpret these words as something on a par with plate tectonics or photosynthesis. But dam by dam, mine by mine, farm by farm and city by city it is remaking the Earth before your eyes.”

A man-made world, The Economist, May 26th 2011. (Illustration source)

Anthropocene Cartography - Mapping Human Influence on Planet Earth 


     Western Eurasian Networks | Cities, roads, railways, tranmission lines and submarine cables.

"This is the age of humans.

At least, that’s the argument a number of scientists and scholars are making. They say that the impact of humans on the earth since the early 19th century has been so great, and so irreversible, that it has created a new era similar to the Pleistocene or Holocene. Nobel Prize winner Paul J. Crutzen even proposed the name Anthropocene, and it’s begun to catch on.

Communicating this idea to the public is one of the goals of Globaïa, an educational organization that specializes in creating visuals to explain environmental issues. In a recent project, they mapped population centers, transportation routes and energy transmission lines. (…)

We know that humans have over the centuries become a driving force on our planet. We have been, for the last thousand of years or so, the main geomorphic agent on Earth. It might be hard to believe but, nowadays, human activities shift about ten times as much material on continents’ surface as all geological processes combined. Though our technologies and extensive land-use, we have become a land-shaping force of nature, similar to rivers, rain, wind and glaciers.

Furthermore, over the last 60 years (since the end of WWII), many major human activities have been sharply accelerating in pace and intensity. Not only population trends and atmospheric CO2 but also water use, damming of rivers, deforestation, fertilizer consumption, to name a few. The period is called the “great acceleration” and today’s environmental problems are somehow linked to this rapid global increase of population and consumption and its impacts on the Earth System. (…)

Mapping the extent of our infrastructures and the energy flows of our activities is, I believe, a good starting point to increase awareness of the peculiarities of the present era. I wish these images, along with other tools created by many scientists and NGOs, could contribute to enhance mutual understanding and create collective solutions. For we all share the same tiny, pale blue dot. (…)

Anthropocene Mapping from Globaïa.

Q: Your maps include cities, transportation paths and various transmission lines of both power and information. Why do you feel these are valid ways of examining the impact of humans on the earth?

There are many ways to map our impacts on planet Earth. We can map croplands and pasture lands, as well as anthropogenic biomes (the so-called “anthromes”). My goal was to create something new where we could essentially see the main channels through which human exchanges (transport, energy, resources, information) are occurring. Roads and railways are high-impacts human features for obvious reasons. Pipelines and transmission lines are feeding our global civilization, for better or for worse. Submarine cables are physically linking continents together and contributing to this “age of information.” I could have added telephone lines, satellites, smalls road, mines, dams and so on — but the point was not to create map with overly saturated areas either. (…)

Q: Can you discuss the role of the human in the ecosystem, and its physical footprint on the earth?

I was referring to the Anthroposphere as the human layer of the Earth System. The biosphere is made out of living matter. Together with the atmosphere, the lithosphere (including the asthenosphere) and the hydrosphere (including the cryosphere), this set of concentric spheres is creating the ecosphere — our world, the Earth. It is quite an old world where many dramatic events took place and where billion of innovations happened through evolution. It is a world fed by our mighty Sun. It is a world where humans appeared only recently. Now, indeed, our species and its 7 billion people is still growing inside it, converting ever more wilderness areas into human-influenced landscapes. This world is however finite, unique and fragile. Now is a good time to start thinking of it this way. I believe we are still, in our heads, living in a pre-Copernician world. It’s time to upgrade our worldview.”

— Felix D. Pharand, Mapping the Age of Humans, The Atlantic Cities, Oct 27, 2011

Welcome to the Anthropocene



A 3-minute journey through the last 250 years of our history, from the start of the Industrial Revolution to the Rio+20 Summit. The film charts the growth of humanity into a global force on an equivalent scale to major geological processes. The film was commissioned by the Planet Under Pressure conference, London 26-29 March, a major international conference focusing on solutions. planetunderpressure2012.net.

HOME documentary

                                   
                                        Click the image to see a film

"Internationally renowned photographer Yann Arthus-Bertrand makes his feature directorial debut with this environmentally conscious documentary produced by Luc Besson, and narrated by Glenn Close. Shot in 54 countries and 120 locations over 217 days, Home presents the many wonders of planet Earth from an entirely aerial perspective. As such, we are afforded the unique opportunity to witness our changing environment from an entirely new vantage point.

In our 200,000 years on Earth, humanity has hopelessly upset Mother Nature’s delicate balance. Some experts claim that we have less than ten years to change our patterns of consumption and reverse the trend before the damage is irreversible. Produced to inspire action and encourage thoughtful debate, Home poses the prospect that unless we act quickly, we risk losing the only home we may ever have.”

HOME a film by Yann Arthus-Bertrand, 2009.

See also:

A Cartography of the Anthropocene, Globaïa
The Age of Anthropocene: Should We Worry? - Imagine a world where cognition arises from techno-human networks rather than the Cartesian individual - the Cognocene, The New York Times debate, May 2011
☞ Adelheid Fisher, A Home Before the End of the World
☞ Andrew C. Revkin, Who Made This Mess of Planet Earth?, The New York Times, July 15, 2011
☞ Daniel T. Willingham, Trust Me, I’m a Scientist, Scientific American, May 5, 2011
Living Planet Report, WWF
It Took Earth Ten Million Years to Recover from Greatest Mass Extinction of all time, ScienceDaily, May 27, 2012
Earth tag on Lapidarium notes

Mar
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(Pythagoras reading the book, Hypatia and Parmenides? to the right of her - fragment of The School of Athens by Raffaello Santi (Raphael), 1509-1510)
Hypatia (Greek: Ὑπατία, Hypatía, pronounced /haɪˈpeɪʃə/ in English; born between AD 350 and 370; died March 415) was a Greek scholar from Alexandria in Egypt, is the earliest woman scientist whose life is well documented; she was also the last scientist of the Golden Age of Pericles, considered the first notable woman in mathematics, who also taught philosophy and astronomy. She lived in Roman Egypt, and was killed by a Christian mob who falsely blamed her for religious turmoil. Some suggest that her murder marked the end of what is traditionally known as Classical antiquity, although others such as Christian Wildberg observe that Hellenistic philosophy continued to flourish until the age of Justinian in the sixth century.
A Neoplatonist philosopher, she belonged to the mathematical tradition of the Academy of Athens represented by Eudoxus of Cnidus; she followed the school of the 3rd century thinker Plotinus, discouraging empirical enquiry and encouraging logical and mathematical studies. The name Hypatia derives from the adjective ὑπάτη, the feminine form of ὕπατος (upatos), meaning “highest, uppermost, supremest”.
Hypatia was the daughter of Theon, who was her teacher and the last known mathematician associated with the Museum of Alexandria. She traveled to both Athens and Italy to study, before becoming head of the Platonist school at Alexandria in approximately 400. According to the 10th century Byzantine encyclopedia the Suda, she worked as teacher of philosophy, teaching the works of Plato and Aristotle. It is believed that there were both Christians and foreigners among her students. Although Hypatia was herself a pagan, she was respected by a number of Christians, and later held up by Christian authors as a symbol of virtue. The Suda controversially declared her “the wife of Isidore the Philosopher" but agreed she had remained a virgin. Hypatia rebuffed a suitor by showing him her menstrual rags, claiming they demonstrated that there was "nothing beautiful" about carnal desires.  Hypatia maintained correspondence with her former pupil Synesius of Cyrene, who in AD 410 became bishop of Ptolemais. Together with the references by Damascius, these are the only writings with descriptions or information from her pupils that survive. The contemporary Christian historiographer Socrates Scholasticus described her in his Ecclesiastical History:
 “There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in going to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more.”
(More: Hypatia, daughter of Theron, Librarian of Alexandria)
 Documentary on Hypatia and the city of Alexandria

This documentary shows footage of Alejandro Amenábar's last film “Agora" proving the historical accuracy of the movie. — Bettany Hughes’ TV Tour of the Ancient World, Channel 4, Full playlist

(Pythagoras reading the book, Hypatia and Parmenides? to the right of her - fragment of The School of Athens by Raffaello Santi (Raphael), 1509-1510)

Hypatia (Greek: Ὑπατία, Hypatía, pronounced /haɪˈpeɪʃə/ in English; born between AD 350 and 370; died March 415) was a Greek scholar from Alexandria in Egypt, is the earliest woman scientist whose life is well documented; she was also the last scientist of the Golden Age of Pericles, considered the first notable woman in mathematics, who also taught philosophy and astronomy. She lived in Roman Egypt, and was killed by a Christian mob who falsely blamed her for religious turmoil. Some suggest that her murder marked the end of what is traditionally known as Classical antiquity, although others such as Christian Wildberg observe that Hellenistic philosophy continued to flourish until the age of Justinian in the sixth century.

A Neoplatonist philosopher, she belonged to the mathematical tradition of the Academy of Athens represented by Eudoxus of Cnidus; she followed the school of the 3rd century thinker Plotinus, discouraging empirical enquiry and encouraging logical and mathematical studies. The name Hypatia derives from the adjective ὑπάτη, the feminine form of ὕπατος (upatos), meaning “highest, uppermost, supremest”.

Hypatia was the daughter of Theon, who was her teacher and the last known mathematician associated with the Museum of Alexandria. She traveled to both Athens and Italy to study, before becoming head of the Platonist school at Alexandria in approximately 400. According to the 10th century Byzantine encyclopedia the Suda, she worked as teacher of philosophy, teaching the works of Plato and Aristotle. It is believed that there were both Christians and foreigners among her students. Although Hypatia was herself a pagan, she was respected by a number of Christians, and later held up by Christian authors as a symbol of virtue. The Suda controversially declared her “the wife of Isidore the Philosopher" but agreed she had remained a virgin. Hypatia rebuffed a suitor by showing him her menstrual rags, claiming they demonstrated that there was "nothing beautiful" about carnal desires. Hypatia maintained correspondence with her former pupil Synesius of Cyrene, who in AD 410 became bishop of Ptolemais. Together with the references by Damascius, these are the only writings with descriptions or information from her pupils that survive. The contemporary Christian historiographer Socrates Scholasticus described her in his Ecclesiastical History:

“There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in going to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more.”

(More: Hypatia, daughter of Theron, Librarian of Alexandria)

Documentary on Hypatia and the city of Alexandria


This documentary shows footage of Alejandro Amenábar's last film “Agora" proving the historical accuracy of the movie. Bettany Hughes’ TV Tour of the Ancient World, Channel 4, Full playlist