Midas Oracle is truly universal.
I have published the video, and it has now appeared in Google Reader (contrary to my fear due to the technicality of this CSPAN video embedding).
Thoughts on Flash –- by Steve Jobs (APPLE CEO)
How to download U2’-s YouTube concert at the Rose Bowl (Sunday, October 25th, 2009). The YouTube video is not in HD, alas. Scroll down this page.
– The band’-s 360 Tour played the Pasadena, California, Rose Bowl on October 25 to a sellout crowd of 97,014.
– U2 + YouTube = 10 million streams
– U2’s YouTube Concert Grabs 10 Million Live Streams.
– The Guardian on U2’-s YouTube concert
– U2 @ Wikipedia + U2 @ YouTube + U2 @ Official Site
How to download U2’-s YouTube concert at the Rose Bowl (Sunday, October 25th, 2009):
[*] Here are some other means to download any video to your hard drive:
[**] Video Download Helper:
Nota Bene: If you don’-t see “-HQ 18″- in the scrolling list of “-Video Download Helper”-, don’-t hesitate to reload the YouTube page- it should work the second time. If this fails, then use “-Easy YouTube Video Download”-, instead. If this fails too, use the GreaseMonkey script. If this fails too, then download the FLV file, and convert it into an MP4 file.
– Translation: Download “-U2’-s YouTube concert at the Rose Bowl”- film = Descargar “-U2’-s YouTube concert at the Rose Bowl”- pelicula = Herunterladen “-U2’-s YouTube concert at the Rose Bowl”- film = Telecharger film “-U2’-s YouTube concert at the Rose Bowl”-
Just for fun, “-Beautiful Day”-:
Niall O’-Connor has more in common with Robin Hanson than you would have thought one hour ago: They both love philosophy (i.e., blah blah blah).
On a broader point, you would be well served as a Frenchman to promote Badiou and his notion of “mathematics as ontology”. Moreover, you and your merry band of readers would all do well to put Badiou’s “Being and Event” on your holiday reading lists- for a little light vacation reading.
Introduction to Being and Event
Drawing from 8 March 2006 “-Art’-s Imperative”- lecture
The major propositions of Badiou’-s philosophy all find their basis in Being and Event, in which he continues his attempt (which he began in Theorie du sujet) to reconcile a notion of the subject with ontology, and in particular post-structuralist and constructivist ontologies. A frequent criticism of post structuralist work is that it prohibits, through its fixation on semiotics and language, any notion of a subject. Badiou’-s work is, by his own admission, an attempt to break out of contemporary philosophy’-s fixation upon language, which he sees almost as a straitjacket. This effort leads him, in Being and Event, to combine rigorous mathematical formulae with his readings of poets such as Mallarme and Holderlin and religious thinkers such as Pascal. His philosophy draws equally upon ‘-analytical’- and ‘-continental’- traditions. In Badiou’-s own opinion, this combination places him awkwardly relative to his contemporaries, meaning that his work had been only slowly taken up. Being and Event offers an example of this slow uptake, in fact: it was translated into English only in 2005, a full seventeen years after its French publication.
As is implied in the title of the book, two elements mark the thesis of Being and Event: the place of ontology, or ‘-the science of being qua being’- (being in itself), and the place of the event — which is seen as a rupture in ontology — through which the subject finds his or her realization and reconciliation with truth. This situation of being and the rupture which characterizes the event are thought in terms of set theory, and specifically Zermelo–Fraenkel set theory (with the axiom of choice), to which Badiou accords a fundamental role in a manner quite distinct from the majority of either mathematicians or philosophers.
Mathematics as ontology
For Badiou the problem which the Greek tradition of philosophy has faced and never satisfactorily dealt with is the problem that while beings themselves are plural, and thought in terms of multiplicity, being itself is thought to be singular- that is, it is thought in terms of the one. He proposes as the solution to this impasse the following declaration: that the one is not. This is why Badiou accords set theory (the axioms of which he refers to as the Ideas of the multiple) such stature, and refers to mathematics as the very place of ontology: Only set theory allows one to conceive a ‘-pure doctrine of the multiple’-. Set theory does not operate in terms of definite individual elements in groupings but only functions insofar as what belongs to a set is of the same relation as that set (that is, another set too). What separates sets out therefore is not an existential positive proposition, but other multiples whose properties validate its presentation- which is to say their structural relation. The structure of being thus secures the regime of the count-as-one. So if one is to think of a set — for instance, the set of people, or humanity — as counting as one the elements which belong to that set, it can then secure the multiple (the multiplicities of humans) as one consistent concept (humanity), but only in terms of what does not belong to that set. What is, in following, crucial for Badiou is that the structural form of the count-as-one, which makes multiplicities thinkable, implies that the proper name of being does not belong to an element as such (an original ‘-one’-), but rather the void set (written O), the set to which nothing (not even the void set itself) belongs. It may help to understand the concept ‘-count-as-one’- if it is associated with the concept of ‘-terming’-: a multiple is not one, but it is referred to with ‘-multiple’-: one word. To count a set as one is to mention that set. How the being of terms such as ‘-multiple’- does not contradict the non-being of the one can be understood by considering the multiple nature of terminology: for there to be a term without there also being a system of terminology, within which the difference between terms gives context and meaning to any one term, does not coincide with what is understood by ‘-terminology’-, which is precisely difference (thus multiplicity) conditioning meaning. Since the idea of conceiving of a term without meaning does not compute, the count-as-one is a structural effect or a situational operation and not an event of truth. Multiples which are ‘-composed’- or ‘-consistent’- are count-effects- inconsistent multiplicity is the presentation of presentation.
Badiou’-s use of set theory in this manner is not just illustrative or heuristic. Badiou uses the axioms of Zermelo–Fraenkel set theory to identify the relationship of being to history, Nature, the State, and God. Most significantly this use means that (as with set theory) there is a strict prohibition on self-belonging- a set cannot contain or belong to itself. Russell’-s paradox famously ruled that possibility out of formal logic. (This paradox can be thought through in terms of a ‘-list of lists that do not contain themselves’-: if such a list does not write itself on the list the property is incomplete, as there will be one missing- if it does, it is no longer a list that does not contain itself.) So too does the axiom of foundation — or to give an alternative name the axiom of regularity — enact such a prohibition (cf. p. 190 in Being and Event). (This axiom states that all sets contain an element for which only the void [empty] set names what is common to both the set and its element.) Badiou’-s philosophy draws two major implications from this prohibition. Firstly, it secures the inexistence of the ‘-one’-: there cannot be a grand overarching set, and thus it is fallacious to conceive of a grand cosmos, a whole Nature, or a Being of God. Badiou is therefore — against Cantor, from whom he draws heavily — staunchly atheist. However, secondly, this prohibition prompts him to introduce the event. Because, according to Badiou, the axiom of foundation ‘-founds’- all sets in the void, it ties all being to the historico-social situation of the multiplicities of de-centred sets — thereby effacing the positivity of subjective action, or an entirely ‘-new’- occurrence. And whilst this is acceptable ontologically, it is unacceptable, Badiou holds, philosophically. Set theory mathematics has consequently ‘-pragmatically abandoned’- an area which philosophy cannot. And so, Badiou argues, there is therefore only one possibility remaining: that ontology can say nothing about the event.
iPredict New Zealand
iPredict New Zealand is a legal, real-money prediction exchange organizing real-money prediction markets. They can also provide support for enterprise prediction markets.
iPredict New Zealand has been declared a futures dealer by the New Zealand Securities Commission, which means iPredict is treated as an exchange under securities law.
Best wishes to them.
Combinatorial Prediction Markets – by Robin Hanson
Video + Slides
Slides from Hanson’-s site – PPT file
Folks, this is great stuff. I may blog about it, again, later on —-if I find time.
You can blog about it on Midas Oracle, if you wish. Or comment on it, just below. Do register yourself.
Overall, the TV show is based on a good concept (trying to predict future headlines), and I’-m sure it will be a success in the end.
However, one big mistake Max is doing is to have female journalists. Sorry to say that, but if you are in the business of selling subjective predictions, you need to have credible predictors, with loud voice, charisma, and definitive attitude. Most women in journalism don’-t display those qualities.
Max, fire the journalists and put real pundits on your TV show.
Previous blog posts by Chris F. Masse:
Nigel, you should set up some kind of prediction market about that at HubDub.
Via the ultra-interesting Robin Hanson —-who, for once, does not write a soporific post.
Un-Important Technical Note: The video above is dated 2008, while Robin Hanson links to a 2006 video, in his post.
Previous blog posts by Chris F. Masse: