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Relational practices should be the conceptual building infrastructure of custodianship. These practices are caring processes, which can be mutual, instigating further care and relationships[^1]. This mutuality potentially creates relationships, which might help to constitute interdependent networks of people and content, formulating different communication protocols which can be understood as "abstractions on social processes" These interdependent networks can be used to extend the library. It is a process to branch (or even 'fork') the library models which have a centralised nature. What they build over time, is to provide the missed content, the specialised care and the shared responsability conceptually adding them independently to the public services. As Horvat affirms "it’s a process and a relation" .
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[^1]:Bourriaud Nicolas Mathieu Copeland Simon Pleasance and Fronza Woods. 2010. Relational Aesthetics. Dijon: Les presses du réel.
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[^1]: 
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@ -5,16 +5,23 @@ glassblowers = ["olgagoriunova.md"]
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Existentialism here is a marriage between some literary and philosophical positions.
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In literature, Varlam Shalamov wrote about his life in the camp versus how Solzhenitsyn wrote about his. When the latter talked about certain redemption, a rediscovery of humanity and in that, a certain good that the camp showed, Shalamov wrote that a camp is something that should not have happened. This is not something humans should ever experience; such experience has no redeeming qualities. His is a position of contemplating pain (Simone Weil’s malheur?) that arrests in the tracks and that refuses such spiritual and rational solutions as redemption and (logical) causality.
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In literature, Varlam Shalamov wrote about his life in the camp[^1] versus how Solzhenitsyn wrote about his[^2]. When the latter talked about certain redemption, a rediscovery of humanity and in that, a certain good that the camp showed, Shalamov wrote that a camp is something that should not have happened. This is not something humans should ever experience; such experience has no redeeming qualities. His is a position of contemplating pain (Simone Weil’s malheur?) that arrests in the tracks and that refuses such spiritual and rational solutions as redemption and (logical) causality.
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In philosophy, it is about being driven beyond the limits of rationally comprehensible.
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“Contrary to the rationalist program of Descartes, Kant, and Husserl, existential philosophy shows that the horrors of existence, the paradoxes and contradictions of human life cannot be grasped through “clear and distinct ideas” but are only given through extreme emotional states such as anxiety and despair—through passion.”
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“Contrary to the rationalist program of Descartes, Kant, and Husserl, existential philosophy shows that the horrors of existence, the paradoxes and contradictions of human life cannot be grasped through “clear and distinct ideas” but are only given through extreme emotional states such as anxiety and despair—through passion.”[^3]
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Excerpt From: Benjamin Fondane. “Existential Monday.” iBooks. Also “the impossibility of knowledge by ‘clear and distinct ideas.’” What is worth emphasising here is not anxiety or personal pain, but that apart or on top of “universal truths” and solutions, one needs a “personal solution”, valid for them alone. (Even if it can be useful locally or collectively).
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Also “the impossibility of knowledge by ‘clear and distinct ideas.’”[^4] What is worth emphasising here is not anxiety or personal pain, but that apart or on top of “universal truths” and solutions, one needs a “personal solution”, valid for them alone. (Even if it can be useful locally or collectively).
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Benjamin Fondane, Existential Monday
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Dostoevsky
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Shalamov
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---
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[^1]: 
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[^2]: 
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[^3]: 
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[^4]: ibid.
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@ -21,6 +21,6 @@ perceived gestalt changes entirely.
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How to provoke that shift in perception, that re-organization of the archive?
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This is the role of art, as Alva Noe argues.
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1. https://cristobal.space/writing/ideas
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1. https://library.memoryoftheworld.org/#/book/349a2122-ed65-4690-bd15-41c87c256108
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1. https://files.theseedsofscience.org/2022/Notes_on_the_Inexact_Sciences.pdf
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1. 
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2. 
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3. 
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@ -15,7 +15,7 @@ The easier to port, the more resilient software becomes. Sometimes porting
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becomes impossible, and then software dies. This is what happened to Adobe
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Flash, until it was ported to the internet browser (flash.pm). Choosing a
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simple abstraction on top of hardware, despite being inefficient is often worth
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it. This is the approach taken by 100 rabbits with Uxn. They write:
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it. This is the approach taken by . They write:
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"As it stands today, modern software is built with extreme short-sightedness,
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designed to be run on disposable electronics and near impossible to maintain.
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@ -11,6 +11,6 @@ This shows that it is not very easy to alter / change or expand the imaginary. I
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Extra reading:
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- Helen Verran, Science and an African Logic
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- 
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- To an extent, Cornelius Castoriadis’s use of the imaginary
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- But not “logic of civilisation” or any essentialist feature of any given society
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