On the general structure of the modes of existence

There is this thought that frequently bothers me. If [REP], [MET] and [HUB] are beyond humans, how do we (humans) in the context of discussions and meetings (the AIME site is a good recording of all this activity, all the mundane part of the working of philosophy) relate to them?

Reset Modernity! (2)

These are comments stemming from reading specific chapters form the book that accompanied the Reset Modernity! exhibit in ZKM Karlsrhue (https://mitpress.mit.edu/books/reset-modernity).

Since I feel I get out a lot of bile agianst moderns, I thought of writing  this in memorial of Asa Jennings (http://www.unc.edu/depts/diplomat/item/2010/0103/comm/jennings_oneman.html)

Is [MOR] the proper mode?

AIME has multiple goals. It is an anthropology of the moderns, but it is also a wish for a civilization to come. ( I am also reminded of Erikson's stages of psychosocial development for Latour himself (https://en.wikipedia.org/wiki/Erikson%27s_stages_of_psychosocial_development, especially the late stages)

AIME and Math

I've tried to put together the connections I see between AIME and math, especially category theory. I am not a specialist neither in AIME-talk nor in category theory (an apprentice of some kind in both) and especially for category theory I am greatful for the work of Andrei Rodin (http://philomatica.org/andrei_rodin/)

Reset Modernity (some mixed feelings)

How do I feel (me, a part of the Greek petit burgoisie, though partly educated in the USA, having obdained a PhD there-therefore a chimera, an amalgam (like the faulse problems), a Frankestein of a person) , now after reading most of the book that accompanied "Reset Modernity!" (there were parts especially parts related to economics that was difficult for me to comprehend) and having followed this whole movement of ideas, pondering about it, some time now?

Λουκα Κεφαλαιο 14

Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ’ αὐτοῦ, 9 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι· δὸς τούτῳ τόπον· καὶ τότε ἄρξῃ μετ’ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 10 ἀλλ’ ὅταν κληθῇς, πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε εἴπῃ σοι· φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 11 ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 12 Ἔλεγε δὲ καὶ τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοὶ σε ἀντικαλέσωσι, σε καὶ γενήσεταί σοι ἀνταπόδομα.13 ἀλλ’ ὅταν ποιῇς δοχὴν, κάλει πτωχούς, ἀναπήρους, χωλούς, τυφλούς,14 καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι· ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.

απο http://www.orthodoxfathers.com/Luke-14