Filed under: Art, Augmented Reality, Civil Rights, Connections, Constitution, Gardening, General Musings, Government, Habanero, Italy, Predictions, Psychic abilities, Religion, Ridley Scott, Science Fiction, Society, Violence, Writing stuff | Tags: art, augmented reality, Beccaria, Communion of Dreams, Constitution, dreams, gardening, Habaneros, Italy, jim downey, law, legal, literature, Marc Hermann, photography, predictions, Prometheus, Roman, Science Fiction, sculpture, St. Cybi's Well, travel, Voltaire, writing
Well, yesterday afternoon I got around to prepping about half of them to dry:
Overnight I dried the peppers.
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An interesting take on incorporating an additional dimension into photography:
Photographer and historian Marc Hermann has done a beautiful job pulling historic crime scene photos from the New York Daily News archive to blend them with photographs of the same locations today. For those who live in New York now, it may be easy to forget just how rough the city was in the not-too-distant past.
Grisly violence is an undeniable part of New York’s DNA and the juxtaposition of the old, black and white images with the modern “Times Square” version of what most people expect today is incredibly fascinating – truly making ghosts walk amongst us.
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What has also been my plan, but which I hadn’t quite been able to sort out how to accomplish, was that in St. Cybi’s Well much of the story will revolve around *how* this character came to have those dream-visions in the first place. This is further complicated by the fact that I don’t necessarily want the character to realize the full import of what he experiences within the context of the story – the reader should be able to draw out conclusions which the character wouldn’t, especially if the reader had already read Communion of Dreams.
OK, got all that? So, here’s what I experienced at Baia Castle: the revelation that the classical sculptures of Greek and Roman mythology could themselves be the conduit for the dream-visions. I got this by walking through the collection – not just walking through it, but by seeing the juxtaposition of different sculptures within the somewhat under-lit and under-stated layout of the museum.
See, like in most of the museums we had visited, the climate control there was non-existent. And whether in order to keep down temps a bit, or just to save money on electricity, the only lighting throughout the space was from windows along one side of the building. And the layout of the building was a series of almost cave-like ‘bunkers’ – rooms which were kinda long & narrow with a relatively low ceiling, and done up in neutral grey tones.
It was perfect. And in a moment my mind made the leap to imagery for St. Cybi’s Well. Because, like many of the different ‘holy wells’ in Wales, it dates back to the middle of the 6th century – not that long after the fall of Rome. And, in fact, the spread of Christianity to the Celtic lands was part of the cultural transference which took place. It’d be easy to tweak the history just a bit to include ‘lost’ sculpture & myth.
I felt in that moment the same way I feel now: like laughing maniacally.
And an appropriate (and somewhat telling) image from that same blog post:
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A passage from an excellent essay on the roots of Enlightenment thought about justice.
Rarely in the history of thought do I have a chance to say the outcome was so simply good, but it worked. Within their lifetimes, Voltaire and Beccaria saw real reform, a sincere and solid transformation of the legal codes of most of Europe, the spread of deterrence-based justicial thought. Within decades, judicial torture virtually vanished from European law. The laws of America, and of the other new constitutions drafted in the latter 18th century, all show the touch of Beccaria’s call. It worked. The change was not absolute, of course. Torture, the primary target, retreated, as did the notions of retributive justice, avenging dignity, and purging sin. But prisons were still squalid, punishments severe, and other things Beccaria had campaigned against remained, capital punishment primary among them. But even here there was what Beccaria would call progress. The guillotine lives in infamy, but it too was a consequence of this call for enlightened justice: a quick, egalitarian execution, death with the least possible suffering, and equal for all, giving no advantage to the noble, who had long been able to hire an expert and humane headsman while the poor man suffered the clumsy hackings of an amateur who might take many blows to sever a writhing neck. Most states judged death still necessary, but agreed that law and punishment should bind all men equally, and that unnecessary pain did not serve the public good. It is strange to call the guillotine a happy ending, but it was in a small way, and even more victorious was the dialog it that birthed it.
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Overnight I dried the peppers. Here they are this morning:
Why, yes, all of these things are connected. 😉
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