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The best of war games?

Thursday, September 29th, 2016

[ by Charles Cameron — this may be the most expensive single chess set ever, but let’s wait for part two ]
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Chess:

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From the catalogue description:

Lavishly decorated and large in size, this extraordinary, elaborate chess set is the only one of its kind, and is perhaps the best ever made. Crafted by the hand of a master jeweler, the exquisite quality of its manufacture is showcased in each and every detail. Every 14k gold game piece is different, encrusted with semiprecious stones and brightly hued enamel, and each is endowed with mechanical movement. This ancient game of war truly comes to life on the breathtaking board, which is itself a spectacular sight to behold. This incredible chess set rests atop its custom-crafted mahogany and leather-topped table, and is accopanied by a pair of handsome 19th-century leather upholstered chairs.

The ancient Battle of Issus is the subject of this extraordinary set and an apt reference to the military-like strategy of the game. What was one of the most important battles of the ancient world is beautifully retold here through pieces representing gods and goddesses, ancient structures, and creatures of both Greek and Persian origin. Alexander the Great and King Darius III take their places on the board as kings. At Alexander’s side is Queen Athena, the Greek goddess of war and wisdom, while the winged Persian god of war stands as Darius’ queen piece. War ships sailing over waves and massive elephants covered in elaborate trappings take the place of bishops, while the castles have been transformed into the columned temples of ancient Greece and the impressive Persepolis. Horsemen and footmen face off as well, each with their own sword, javelin, or bow.

I don’t think there’s any doubt of the intricate quality of the workmanship, nor the costliness of the materials, in this chess set based on Alexander‘s victory at Issus..

30-4695_9

With any luck, the Go set I hope to describe in part two will be even more beautiful.

On play as wildness

Saturday, September 24th, 2016

[ by Charles Cameron — what’s true of hex maps is true of all mental models ]
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There’s a certain let-your-hair-down quality to play.

It appears that one Tausendsassa Friedensreich Regentag Dunkelbunt Hundertwasser said or perhaps wrote, muttered, whispered, shouted, or simply thought out loud, “the straight line is a godless line” — at any rate, someone noticed and recorded the phrase, and now it’s scattered across the net and difficult to track to its source.

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But we do love order, don’t we?

hex-grid

And so the rivers on our hexagonal maps all too easily follow the hexagons..

rivers-and-tree-clusters-hexagonal-map

when they’d more realistically cross over them, following their own courses:

free-rivers

and note how easily even our efforts to bring natural variety to our hexagonal mappings conform more to hexagons than to variety.

hexmaptopo

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Zennist Thich Nhat Hanh in Listening Deeply for Peace writes:

A traditional Vietnamese Zen garden is very different from a Japanese Zen garden. Our Zen gardens, called hon non bo, are wild and exuberant, more playful than the formal Japanese gardens with their restrained patterns. Vietnamese Zen gardens are seriously unserious. For us, the whole world is contained in this peaceful place. All activities of life unfold in true peace in the garden: in one part, children will be playing, and in another part, some elderly men will be having a chess game; couples are walking; families are having picnics; animals are free to wander around. Beautiful trees are growing next to abundant grasses and flowers. There is water, and there are rock formations. All ecologies are represented in this one microecology without discrimination. It is a miniature, peaceful world. It is a beautiful living metaphor for what a new global ethic could bring.

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Here is the wrestling of a tree with such angels as gravity, sun, wind and rain:

methuselah-bristlecone-pine-tree

Here is the wild calligraphy of the Rio Mamoré across the forests of the Amazon basin:

meanders_oli_2014194

The positively Abrahamic game of Chess

Tuesday, August 23rd, 2016

[ by Charles Cameron — interfaith rivalry on the checkered board ]
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Many of you will be familiar with the Christian and Muslim playing chess in this illustration from El Libro de los Juegos or Book of Games of Alfonso X of Castile:

— but let’s not forget that Andalusia was also home to learned Jews, including the great Maimonides. In this illustration to the same work, we see a match-up between Muslim and Jew:

No Man’s Sky

Friday, August 19th, 2016

[ by Charles Cameron — a quick blog letter to Chris Bateman, and more broadly to the global God NoGod argument ]
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Warning:

This post may or many not be of interest to individual ZP readers, so here’s what’s up. The philosopher-game-designer-blogger Chris Bateman gets into blog-with-blog discussions, the rubric with his articles on his own iHobo and Only a Game blogs being “all replies at other blogs will be promoted here to keep the conversation going” – and this ZP post of mine is in response to his No Man’s Sky Roundup post today, and the pieces about the game of that name he led me to.

It is also an attempt to put the basic insight of that branch of theology called “apophatic” (“other than speech”) theology into, well, written speech. And in a way, it is also my challenge to the entire “God vs NotGod” debate that tiresome long books are written about, since the God described by Cardinal Nicholas of Cusa strikes me as the “definition of God” that any worthy attempt to attack the “God” concept on philosophical grounds should be tackling – not such local and verbal matters as whether God prefers seven days to universe completion or a little longer, burkas or bikinis, gays married or chaste, or being embodied or otherwise, three, one or both.

It’s also written in a language you might term poetico-philosophical or vice versa, you have been warned.

If that sounds like something you’d be interested in, have at it!

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No Man’s Sky

Words drag their whatevers with them into some form of presence, which with “table” is not an issue, the table idea is both transparent and vague as clouds, it sits as easy in mind as I sit in a chair – wait, at my desk, a form of table, the word “table” brought table to mind, table brought chair..

Or was it, “table” brought “chair” and “chair” brought chair, I myself embodied being also enchaired, one might think “enthroned” as I write this.

At my desk I read these words describing the books in BorgesLibrary of Babel, “every variation of the 22 letters of the alphabet (as well as the additional three symbols of the comma, period, and space” – I read them as illuminating for me the planets, fauna, flora, perils and perceptions players find in the trans-galactic game, No Man’s Sky.

And words drag their whatevers with them.

It is the mystery. It is the moon at which the zen finger points, it is the, a, God, whole system, the One and All I wish to speak of – the ineffable – here.

So it is that the words “the comma, period, and space” drag with them first a tailed dot, a tadpole, a jot, yod in the Hebrew, a tongue of flame, tongue here being fire, language and insight, that descended on certain disciples of someone, arguably, then the dot without tail, a speck, point, blackness minimal – and then, like the zoom from space station window to deep space outside, space.

In the game, No Man’s Sky. Or at your window, seen perhaps from your desk, imagined at mine. Or dragged, somehow, for I and later, you, with or from these words.

So: zero to galaxy via a simple “and” less than a second long, short in the life of humans, long enough, it would seem, for some previously unknown game galaxy. Or “galaxy” – game or otherwise.

The marks, the comma and period, I am habituated to. They are articulation points among the bare bones of the letters, bodying them out into words, langue, langue, language – again, fire and insight, but also scratches, pecked out with pen, keyboard or chisel – but space.

And I was reading about this game, No Man’s Sky, this game gaming space, deep space, as the books within Borges’ book, within Borges and now shared out among us, game all possible verbal coherences with all possible incoherences, all partials, wholes, and almost nothings, an “a” that may be word or mark, an ‘o” that may close the book, galaxy, universe, be zero, lack sound or howl fury.. and those illimitable periods, commas, spaces.

Thus: “comma” drags its micro-tadpole with it, I squint, “period” drags it’s point – where is my jeweler’s loup? – and “space” __ I am flung far enough that I stop to take stock, look back from vague, vast imagined space at imagined period and comma, see how far how fast I have come, gasp.

Now the great mystery, the unknowable more than human mind as human mind is more than speck, galactic cluster more than planetary spack with us specks on it, the whatever the “moon” in “finger pointing at the moon” was, is, pointing at, the stuff and substance of what the word “God” drags in, neither stuff nor substance but, per the good catholic Cardinal, Cusanus, well —

When we attempted to see Him beyond being and not-being, we were unable to understand how He could be visible. For He is beyond everything plural, beyond every limit and all unlimitedness; He is completely everywhere and not at all anywhere; He is of every form and of no form, alike; He is completely ineffable; in all things He is all things, in nothing He is nothing, and in Him all things and nothing are Himself; He is wholly and indivisibly present in any given thing (no matter how small) and, at the same time, is present in no thing at all. –

— That!

The “That” in “Thou art That” with “art” the link connecting them, us, if you’ll allow me to digress into a pun, puny beside that immense No Thing at All.

You drop the word “space” into an unremarkable remark about “the comma, period, and space” and space, the deep, the trans-galactic space is dragged into mind – mine, anyway, and perhaps now yours – and we ignore it, “space” we know here meaning what “space between letters” would drag with it – we ignore it as though shutting a window, the space station window, the window of mind.

And God, But God.

We foreclose the window on God with undue haste, because it is rubbish, garbage, nothing. Or because it is that someone with disciples end of conversation, agree or be damned. Because we’ve got it, we know, we affirm, “I believe”.

But peer closer at that creed, the longer one, Athanasius’ Creed, skip a few lines and what they drag with them, you’ll find..

Incomprehensible.

To be specific:

The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible .. as also there are not three .. incomprehensible, but .. one incomprehensible.

Or in short:

Incomprehensible, three one.

— which drags a certain amount of sense with it, and the someone, and the entire ineffable.

And that word, struck like repeated blows of a Thor-sized hammer of mind, “incomprehensible .. incomprehensible .. incomprehensible .. incomprehensible .. incomprehensible”.

There is no whatever, it says, no thing or person or process our mind can think or process that this word or these words, “incomprehensible”, drag with them. Such a thing, or process, or person – “someone” included – is not subject to mind, cannot be crammed, cannot be cabined, cribbed, confined, into mind, into your, my, or some – any – high priest philosopher’s mind. Or book.

Of whom or which or whatever it is said —

He is not one who is ashamed to show his strength,
and buffets proud folk about like leaves in a gale.
He upsets those that hold themselves high and mighty
and rescues the least one of us.

–- of which water is exemplary, which “nourishes all things without trying to” and “is content with the low places which people disdain.”

Humility, then. And to erect a hurdle, you might call it “epistemic humility” –

But make no mistake:

Humility is the game. “Humility” is the name of the game.

From medieval gold leaf to Olympic gold

Monday, August 15th, 2016

[ by Charles Cameron — a voyage into nondualism via the coincidentia oppositorum ]
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Here from Dr Emily Steiner may be the widest rigorous gap-bridging DoubleQuotes I’ve ever seen:

Kudos to Anthony Ervin for his gold!

I’m not entirely sure there’s gold leaf in the image Dr Steiner uses to represent medieval manuscripts, though it certainly works for the genre as a whole, and I think I detect some gold leaf in the hearts of the flowers depicted..

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It would be foolish for me to claim to follow JL Usó-Doménech et al’s Paraconsistent Multivalued Logic and Coincidentia Oppositorum: Evaluation with Complex Numbers, but the general notions of Cardinal Nicholas of Cusa (Cusanus), “That in God opposites coincide” and “That God is beyond the coincidence of opposites” rae pretty basic (with appropriate variations) to Carl Jung‘s psychology — and to my own thinking.

Here, in Dr Steiner’s tweet, we have something that comes delightfully, playfully close to a coincidence of opposites. Indeed it is that possibility of evoking and annotating opposites in a manner than allows us to transcend them — as we could be said to transcend the two streams of vision in binocular vision, the two streams of hearing in stereophonic audition — that lies at the heart of my focus on DoubleQuoting.

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If the “new atheists” were a little more widely read, they might find themselves perplexed by the trans-logical implications of a God described thus by Cusanus:

When we attempted to see Him beyond being and not-being, we were unable to understand how He could be visible. For He is beyond everything plural, beyond every limit and all unlimitedness; He is completely everywhere and not at all anywhere; He is of every form and of no form, alike; He is completely ineffable; in all things He is all things, in nothing He is nothing, and in Him all things and nothing are Himself; He is wholly and indivisibly present in any given thing (no matter how small) and, at the same time, is present in no thing at all.

That’s a far harder concept — if it can even be called a concept — to deal with than the “seven day creator” God that is their usual mark. And yet there is no great logical space between Cusanus’ “He is completely ineffable” and the Athanasian Creed‘s ” The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible .. The Father eternal, the Son eternal, and the Holy Spirit eternal .. And yet they are not three eternals but one eternal .. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.”

Jasper Hoskins proposes [Jasper Hopkins, A concise introduction to the philosophy of Nicholas of Cusa] that in Cusanus’ view, “no finite mind can comprehend God, since finite minds cannot conceive of what it is like for God to be altogether undifferentiated.”

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There’s an exchange in Cusanus’ Trialogus de possest (“On actualized-possibility”) in Hoskins’ op. cit.., that sets forth instructions for reading propositions about God — which also make interesting reading in terms of the flexibility ofmmind andimagination necessary for reading poetry, myth, and scriptures:

Bernard: I am uncertain whether in similar fashion we can fittingly say that God is sun or sky or man or any other such thing.

Card. Nicholas of Cusa: We must not insist upon the words. For example, suppose we say that God is sun. If, as is correct, we construe this [statement] as [a statement] about a sun which is actually all it is able to be, then we see clearly that this sun is not at all like the sensible sun. For while the sensible sun is in the East, it is not in any other part of the sky where it is able to be. [Moreover, none of the following statements are true of the sensible sun:] “It is maximal and minimal, alike, so that it is not able to be either greater or lesser”; “It is everywhere and anywhere, so that it is not able to be elsewhere than it is”; “It is all things, so that it is not able to be anything other than it is”— and so on. With all the other created things the case is simnilar. Hence is does not matter what name you give to God, provided that in the foregoing manner you mentally remove the limits with respect to its possible being.

We’re close here, to the zen notion of the finger pointing at the moon — except that here is is the moon pointing at what cannot even be located in either physical spacetime or conceptual space..

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and that’s the touch of gold in the heart of all flowers..


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