Seven #art projects for those interested

1) The Uses of Sigmund Freud’s Traumdeutung: A Photographic Guide (Web design + Brochure)

Shall we do some dream-work concerning the importance of books? For instance Sigmund Freud’s masterpiece The Interpretation of Dreams is nowadays extremely underrated, no? I at least would very much appreciate if some people with experience in photography would document the proper uses of this book.


Contexualizing such a unique intellectual product of humanhind would certainly be more helpful in comparison to certain other well-known objects of desire who are continually re-contexualized by the established contemporary artistry and moreover whose actual or at least potential purposes insistently and not wholely but almost completely remain uncertain.

There should also be retro and futuristic photos to show that Traumdeutung can fit into every historical setting.



2) A Reichian Orgone Accumulator with a copy of Slavoj Zizek’s Absolute Recoil (Physical installation + Video)


And a small lamp too.

Units like this may be installed as part of an exhibition.



3) A Lacanian water pump (Product design + Blueprints)


It may have input-output like a standard pump, or it may have a single surface topology like a Klein bottle.

See also: Pumps from dump



4) TINA (Sketch + Animation)

TINA will be a character, a feminine organism.

She can be womanlike or catlike, cyborglike or squirrellike. She may also be a transgender.

She will stand for “There Is No Alternative.”

TINA will be an austere creature fighting global youth.

“The reformation of the radical and anticapitalist left forces, as a necessary condition to broaden and update our plan for the socialism of the twenty-first century, is one of our key objectives in the future. Our main concern remains the participation of large groups of the Greek and European youth in such a perspective, as well as the existence and the enforcement of strong political frontal movements against the ΤΙΝΑ of rough austerity.” Why They Broke With Syriza



5) The Big Data Cake (Physical installation + Photography)

It’s just a big colorful cake.

It’s like a wedding cake. But just for geeks.

Nothing is being wed to nothing else.

So it should have a chindōgu mechanism to automatically cut itself up.

See also: Physics prepares to feast on collider data, seeking dark universe



6) Always-Already Insurance Company provides Lacanian “Quotes” for any of your insurance needs. (Website + Brochure)

Hear Hear Insurance Company can be its competitor.



7) “Proudly Fascist” hats and “Long Live Fascism” flags for civilians.

And “I love Fascism” badges for their officers.

Like these guys:

They attacked the families of the victims of a terrorist attack in their funeral.

Then the police took the families into custody.

Family resemblances prosecuted by flag carrying hat wearers and their fellow unifs.




Why N-1 in standard deviation?

Why do you compute the standard deviation  of a sample set by dividing a summation by , instead of dividing it by , as you would do in computing the mean of this very same sample set?

“Corrected sample standard deviation” (Wikipedia)

Here is why:

Because the computation of involves an inherent comparison of this sample set of elements

with a nonexisting but presupposed sample set of a single element:

i.e. with a set that only contains the mean point of these samples.

Just like we have to subtract from each of the s in the numerator, we need to subtract the  that is the count of the  from the that is the count of these s in the denominator.

In other words, we begin counting not from an empty set of samples where standard deviation is undefined, but from a set of sample* where standard deviation is zero by definition.

Therefore, a more general equation for standard deviation would be:

Share this post if you are an honest person who finds this answer convincing.

Join the Facebook group “Set Theory and Philosophy

Read about who wrote this: Işık Barış Fidaner

Read the article “Freedom in the free world: The extimate becomes the law

And have a nice day.

*: Lacanian readers will notice the parallel with the Master-Signifier.

†: Any reasonable person should now ask about the squares and the square root.


My previous bio

I’m posting this because it’s obsolete I will write a new one.


I am a researcher from Istanbul, currently working on my PhD thesis with Taylan Cemgil in Boğaziçi University.

I was born in Ankara, 1983. I am programming since 1992 and playing games since time immemorial. My first computer was an Amiga 500. Through my education, I went on to code interesting programs in my spare time; small experiments to see what we can do and show by software: Physical simulations, mathematical tools, textual toys, small games with AI, etc.

In university, I studied Computer Engineering and undertook projects in diverse fields such as computer graphics, artificial intelligence, image processing and machine learning. My MS thesis was on object tracking in digital video. Currently, I am studying Bayesian models and implementing probabilistic inference methods for my thesis.

We also have a band, and published an album: Sakareller – Beş Dakika Daha


Contact me:

Işık Barış Fidaner


Other places:

Our music band

Digital Game Culture project
This had started as a TUBITAK project, and I began contributing in the way. As yet, it yielded some publications, including a book about the digital game industry in Turkey. We also keep a blog (in Turkish) of important events related to digital games in Turkey.





(At The Curved Spacature)

Alex Sascha:

Wrote this up yesterday…

The universe comes to us predefined. Therefore, it is foolish for philosophers and intellectuals to talk so much about creating definitions. Definitions are discovered, not created.

This opens up the question of how language functions. The key term here is ‘manifestation’. Definitions are ineffable until language which can reflect then are manifested. Language emerges (is manifest) via entropic forces. Language as such is therefore an imaginative process where one plays around with symbols until an appropriate one which accurately reflects reality is found.

The last issue I would like to address is consensus. Some might wonder, after reading this, how it can be that we painted the picture so extremely inaccurately for such a long time. The answer is that we are not born with fully developed linguistic abilities. Linguistic creatures must learn what given symbols can mean, as well as what others think they ought to mean. This happens pretty much automatically – studies show that infants automatically pick up linguistic patterns that they observe, though of course instruction can provide some catalytic assistance.

Işık Barış Fidaner:

I agree. Plus:
Manifestation of what?
Manifestation of intent.
Manifestation of whose intent?
Ours or theirs?
(I have no answer)
“We have an answer.”
“It is the manifestation of their intent.”
“It is our answer.”
What is the manifestation of their intent?
“It is our answer.”
Your answer is the manifestation of their intent?
“We answer that it is the manifestation of their intent.”
(I don’t understand)

~~~ Das Ich und Das Es und Die Wir und Die Sie ~~~


Violence by Slavoj Zizek, page 202:

Divine violence should thus be conceived as divine in the precise sense of the old Latin motto vox populi, vox dei: not in the perverse sense of “we are doing it as mere instruments of the People’s Will,” but as the heroic assumption of the solitude of sovereign decision. It is a decision (to kill, to risk or lose one’s own life) made in absolute solitude, with no cover in the big Other. If it is extra-moral, it is not “immoral,” it does not give the agent licence just to kill with some kind of angelic innocence. When those outside the structured social field strike “blindly,” demanding and enacting immediate justice/vengeance, this is divine violence. Recall, a decade or so ago, the panic in Rio de Janeiro when crowds descended from the favelas into the rich part of the city and started looting and burning supermarkets. This was indeed divine violence … They were like biblical locusts, the divine punishment for men’s sinful ways. This divine violence strikes out of nowhere, a means without end -or, as Robespierre put it in his speech in which he demanded the execution of Louis XVI:

“Peoples do not judge in the same way as Courts of law; they do not hand down sentences, they throw thunderbolts; they do not condemn kings, they drop them back into the void; and this justice is worth just as much as that of the courts.” [Robespierre, Virtue and Terror, p. 59.]

This is why, as was clear to Robespierre, without the “faith” in (a purely axiomatic presupposition of) the eternal idea of freedom which persists through all defeats, a revolution “is just a noisy crime that destroys another crime.” This faith is most poignantly expressed in Robespierre’s very last speech on 8 Thermidor 1794, the day before his arrest and execution:

“But there do exist, I can assure you, souls that are feeling and pure; it exists, that tender, imperious and irresistible passion, the torment and delight of magnanimous hearts; that deep horror of tyranny, that compassionate zeal for the oppressed, that sacred love for the homeland, that even more sublime and holy love for humanity, without which a great revolution is just a noisy crime that destroys another crime; it does exist, that generous ambition to establish here on earth the world’s first Republic.” [Ibid., p. 129.]

The implication of these lines is, again, that divine violence belongs to the order of Event: as such, its status is radically subjective, it is the subject’s work of love. Two (in)famous passages from Che Guevara bring this point home:

“At the risk of seeming ridiculous, let me say that the true revolutionary is guided by a great feeling of love. It is impossible to think of a genuine revolutionary lacking this quality.” [Quoted from Jon Lee Anderson, Che Guevara: A Revolutionary Life, New York: Grove Press, 1997, p. 636.]

“Hatred is an element of struggle; relentless hatred of the enemy that impels us over and beyond the natural limitations of man and transf orms us into efective, violent, selective, and cold killing machines. Our soldiers must be thus; a people without hatred cannot vanquish a brutal enemy.” [Available online at

These two apparently opposite stances are united in Che’s motto: “Hay que endurecerse sin perder jamas la ternura.” (One must endure-become hard, toughen oneself-without losing tenderness.) [Quoted from Peter McLaren, Che Guevara, Paulo Freire, and the Pedagogy of Revolution, Oxford: Rowman & littlefeld, 2000, p. 27.] Or to paraphrase Kant and Robespierre yet again: love without cruelty is powerless; cruelty without love is blind, a short-lived passion which loses its persistent edge. The underlying paradox is that what makes love angelic, what elevates it over mere unstable and pathetic sentimentality, is its cruelty itself, its link with violence -it is this link which raises it “over and beyond the natural limitations of man” and thus transforms it into an unconditional drive. So while Che Guevara certainly believed in the transformative power of love, he would never have been heard humming “love is all you need” -you need to love with hatred. Or as Kierkegaard put it long ago: the necessary consequence (the “truth”) of the Christian demand to love one’s enemy is

“the demand to hate the beloved out of love and in love … So high -humanly speaking to a kind of madness- can Christianity press the demand of love if love is to be the fulfilling of the law. Therefore it teaches that the Christian shall, if it is demanded, be capable of hating his father and mother and sister and beloved.” [Soren Kierkegaard, Works of Love, New York: Harper & Row, 1962, p. 114.]

Kierkegaard applies here the logic of hainamoration, later articulated by Lacan, which relies on the split in the beloved between the beloved person and the true object-cause of my love for him, that which is “in him more than himself” (for Kierkegaard: God). Sometimes, hatred is the only proof that I really love you. The notion of love should be given here all its Paulinian weight: the domain of pure violence, the domain outside law (legal power), the domain of the violence which is neither law-founding nor law-sustaining, is the domain of love.

One of the strange things

Now we are at the entrance to heaven, at the pearly gates where Saint Peter is welcoming the newcomers. It is a long, seemingly interminable, job. One day Jesus appears and tells Peter that he can have a rest, that he will stand in for him, so Peter goes inside and Jesus stands there in the swirling mist at the gates. Shortly afterwards an old man comes towards him, towards the gates of heaven, and appeals to Jesus, saying “I am looking for my son.” “Well”, says Jesus, “a lot of people pass through here, but tell me about him and we will see what we can do.” “Ok”, says the old man, “One of the strange things about my son is that he was not born as other men were born, of a woman and a man.” “That is unusual”, says Jesus, a little surprised. “And there is another thing”, says the old man; “He has a hole in each of wrists here and here, and holes there and there in his ankles.”Jesus leans forward to see the man better, and peering through the mist says “Father?” The old man moves closer, gazing more intently, and says “Pinocchio?”

The card-carrying human kindness seeker

In Boston, there’s a famous flow of people called the Orange line. It comes from Forest Hills and it’s well-known among white people for its black people.
_ _ _ At where’s called a State, some part of this flow splits to join another flow called the Blue line that is headed for Wonderland. Said that, it’s probably a minority of people on the Blue line that actually reaches Wonderland.
_ _ _ In fact, it’s also likely a minority of the Orange line people that actually comes from Forest Hills. It’s reasonable to say that it’s a much smaller minority that does both. So neither origins nor destinations can be held as representative of these flows.
_ _ _ But something can be found at the State where they intersect. What or who? The reason to write this post, namely, the card-carrying human kindness seeker.

So who is the card-carrying human kindness seeker? It’s a young man that may be still standing at the State, carrying a card that says “SEEKING HUMAN KINDNESS”.
_ _ _ Besides the card, he is carrying a plastic glass that seems to be empty. He is probably still carrying the card and the empty plastic glass.
_ _ _ He is likely a student, even if he is not one still, because people are not born as human kindness seekers, they are taught to do that.
_ _ _ It is also likely that his plastic glass is empty, even if it is not still empty, because ~seeking~ identifies with a State of emptiness, or maybe it’s the other way around, I cannot be sure.

And what about the audience of the card-carrying human kindness seeker?
_ _ _ Most of them did not come from Forest Hills and most of them will not reach Wonderland. Still less of them do both. It’s simple multiplication.
_ _ _ It can be a bit confusing when multiplications are reductive. But that’s how we perceive the passing time. That’s also how the card-carrying human kindness seeker perceives the passing time. People come and go. Reductions multiply.
_ _ _ But what is being reduced? What is there being multiply reduced? The flow.

But what is a flow to be reduced? The flow itself is a reduction of other flows.
_ _ _ At each intersection, some flow cuts another flow. When such an intersection subsists, it’s called a State.
_ _ _ These intersecting flows are occasionally called nature. But it’s the humankind that calls them nature. It’s the humankindness that calls them nature.
_ _ _ It’s the humankindness that is seeking itself in these flows, that calls them nature.
_ _ _ These flows, a so-called nature, a second nature.

The Nuremberg Code

  1. The voluntary consent of the human subject is absolutely essential.
    This means that the person involved should have legal capacity to give consent; should be so situated as to be able to exercise free power of choice, without the intervention of any element of force, fraud, deceit, duress, over-reaching, or other ulterior form of constraint or coercion; and should have sufficient knowledge and comprehension of the elements of the subject matter involved, as to enable him to make an understanding and enlightened decision. This latter element requires that, before the acceptance of an affirmative decision by the experimental subject, there should be made known to him the nature, duration, and purpose of the experiment; the method and means by which it is to be conducted; all inconveniences and hazards reasonably to be expected; and the effects upon his health or person, which may possibly come from his participation in the experiment.
    The duty and responsibility for ascertaining the quality of the consent rests upon each individual who initiates, directs or engages in the experiment. It is a personal duty and responsibility which may not be delegated to another with impunity.
  2. The experiment should be such as to yield fruitful results for the good of society, unprocurable by other methods or means of study, and not random and unnecessary in nature.
  3. The experiment should be so designed and based on the results of animal experimentation and a knowledge of the natural history of the disease or other problem under study, that the anticipated results will justify the performance of the experiment.
  4. The experiment should be so conducted as to avoid all unnecessary physical and mental suffering and injury.
  5. No experiment should be conducted, where there is an apriori reason to believe that death or disabling injury will occur; except, perhaps, in those experiments where the experimental physicians also serve as subjects.
  6. The degree of risk to be taken should never exceed that determined by the humanitarian importance of the problem to be solved by the experiment.
  7. Proper preparations should be made and adequate facilities provided to protect the experimental subject against even remote possibilities of injury, disability, or death.
  8. The experiment should be conducted only by scientifically qualified persons. The highest degree of skill and care should be required through all stages of the experiment of those who conduct or engage in the experiment.
  9. During the course of the experiment, the human subject should be at liberty to bring the experiment to an end, if he has reached the physical or mental state, where continuation of the experiment seemed to him to be impossible.
  10. During the course of the experiment, the scientist in charge must be prepared to terminate the experiment at any stage, if he has probable cause to believe, in the exercise of the good faith, superior skill and careful judgement required of him, that a continuation of the experiment is likely to result in injury, disability, or death to the experimental subject.

“Trials of War Criminals before the Nuremberg Military Tribunals under Control Council Law No. 10”, Vol. 2, pp. 181-182. Washington, D.C.: U.S. Government Printing Office, 1949.

Source: Archived Archive of by

The Nuremberg Trials (1945-1946) @ Wikipedia & YouTube


The grounds for my suing of the Cumhur-president — Prof. Dr. H. Neşe Özgen

22 April 2016.

I sued Erdoğan for compensation due to his insults directed at the academics and researchers who signed the Academics’ Declaration and all of their supporters, which I find it shameful to repeat here.

This declaration that I have signed by observing with great sadness the results of pushing our country into war that darkens Turkey’s future, is a significant call that aims to terminate this proceeding, and it bears academic responsibility.

In the days that followed the issued declaration, once again by the loss of tens of people, we re-cognized the pain of failing to fulfill the declaration’s warning.

Continue reading “The grounds for my suing of the Cumhur-president — Prof. Dr. H. Neşe Özgen”