syn·site

sin.sīt
noun, verb

(1) an entangled situating, conjured in approximation

naughty-site–knotty-sight—cited-knot–sighted-naught—naughty-cited-sight–knotty-cited-site—sited-cited-naughty-knot–knotted-knighted-sited-naught—sighted-knot-cited–sited-not-naught

that approximation, translated and re-presented (2)

(1) an entangled situating, conjured in approximation

naughty-site–knotty-sight—cited-knot–sighted-naught—naughty-cited-sight–knotty-cited-site—sited-cited-naughty-knot–knotted-knighted-sited-naught—sighted-knot-cited–sited-not-naught

that approximation, translated and re-presented (2)

SYN (along with, at the same time | from Greek SYN, with | ~SYNTHETIC) + SITE (N: point of event, occupied space, internet address; V: to place in position | from Latin SITUS, location, idleness, forgetfulness | ~WEBSITE ¬cite ¬sight), cf. SITE/NON-SITE (from Robert Smithson, A PROVISIONAL THEORY OF NONSITES, 1968)

The line is the interface between language and the world. The line is language held taut, and someone has to be doing the work of holding the line taut. [...] Language is always situated in social and physical reality.

The line is the interface between language and the world. The line is language held taut, and someone has to be doing the work of holding the line taut. [...] Language is always situated in social and physical reality.

The line is the interface between language and the world. The line is language held taut, and someone has to be doing the work of holding the line taut. [...] Language is always situated in social and physical reality.

A dictionary begins when it no longer gives the meaning of words, but their tasks. Thus formless is not only an adjective having a given meaning, but a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit.

A dictionary begins when it no longer gives the meaning of words, but their tasks. Thus formless is not only an adjective having a given meaning, but a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit.

A dictionary begins when it no longer gives the meaning of words, but their tasks. Thus formless is not only an adjective having a given meaning, but a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit.

Imagine a sentence. “I went looking for adventure.”

Imagine another one. “I never returned.”

Now imagine a sentence gradient between them—not a story, but a smooth interpolation of meaning. This is a weird thing to ask for! I’d never even bothered to imagine an interpolation between sentences before encountering the idea in a recent academic paper. But as soon as I did, I found it captivating, both for the thing itself—a sentence… gradient?—and for the larger artifact it suggested: a dense cloud of sentences, all related; a space you might navigate and explore.

Imagine a sentence. “I went looking for adventure.”

Imagine another one. “I never returned.”

Now imagine a sentence gradient between them—not a story, but a smooth interpolation of meaning. This is a weird thing to ask for! I’d never even bothered to imagine an interpolation between sentences before encountering the idea in a recent academic paper. But as soon as I did, I found it captivating, both for the thing itself—a sentence… gradient?—and for the larger artifact it suggested: a dense cloud of sentences, all related; a space you might navigate and explore.

Imagine a sentence. “I went looking for adventure.”

Imagine another one. “I never returned.”

Now imagine a sentence gradient between them—not a story, but a smooth interpolation of meaning. This is a weird thing to ask for! I’d never even bothered to imagine an interpolation between sentences before encountering the idea in a recent academic paper. But as soon as I did, I found it captivating, both for the thing itself—a sentence… gradient?—and for the larger artifact it suggested: a dense cloud of sentences, all related; a space you might navigate and explore.

All rewritings, whatever their intention, reflect a certain ideology and a poetics … the study of the manipulation processes of literature as exemplified by translation can help us towards a greater awareness of the world in which we live.

All rewritings, whatever their intention, reflect a certain ideology and a poetics … the study of the manipulation processes of literature as exemplified by translation can help us towards a greater awareness of the world in which we live.

All rewritings, whatever their intention, reflect a certain ideology and a poetics … the study of the manipulation processes of literature as exemplified by translation can help us towards a greater awareness of the world in which we live.

We don’t walk down the street saying to ourselves: ‘As I walk down the street, comma, I contemplate the question of faith, or adultery, or x or y or z.’

We don’t walk down the street saying to ourselves: ‘As I walk down the street, comma, I contemplate the question of faith, or adultery, or x or y or z.’

We don’t walk down the street saying to ourselves: ‘As I walk down the street, comma, I contemplate the question of faith, or adultery, or x or y or z.’