Friday, December 15, 2006

On modeling rhythm (Holy cow! These guys just don't know how to model music!)

It’s amazing how the research community in Computer Science misunderstands music and music modeling. They come up with non-discrete models! Holy cow! Even Elaine Chew’s spiral is a bad model that fails to capture the discrete nature of music theory. And all these other guys looking at statistics and Markov chains. Holy cow! They really don’t grasp music theory. These guys should take a close look at abstract algebra and topology abandoning everything that is continuous. Mainly the Computer Science research community. It should really abandon all this continuous thinking and get serious with discrete Math. Given that computers count more 'naturally' it would be natural for folks in Computer Science to make better use of Discrete Math. Maybe it's the engineers that just contaminate Computer Science with their continuous Euclidean view of the world.

Given the rhythmic fragment

I model it as the following:

0 mod 2 = 0
1 mod 2 = 1
(0 + 2) mod 2 = 0
(1 + 2) mod 2 = 1
(3 + 4) mod 4 = 3

In 0 mod 2 why do I chose 2? It’s because given C = 4/4, I get 4 in the upper part and I factorize 4 into 2^p1*3^p2*5^p3... I get p1 > 0. That’s enough to select 2 as the only prime in this case. I could begin trying to fit the numbers into n mod 1 but that’s not interesting. It would only capture the first notes of the bars. The main reason is that the half-note is the maximum subdivision of the example. So I begin modeling it as n mod 1 * 2 (remember that p1 > 0). Then I try n mod 2 * 2 and I stop there because the quarter note is the finest quantization I can get for the segment. And there you go! I just modeled the rhythmic fragment in a discrete way.

Now we can group the notes according to their congruence. Now things get interesting! Mr Thomas Noll, Andreatta Moreno and Mazzola, why didn’t you model it this way? Why come up with functions for meter that are too procedural in nature? Peraí um pouquinho, tchê! It’s much better to model rhythm using algebra! And you guys are the math gods. I remember reading one paper by Noll and another by Elaine Chew that just create a procedural function to model meter. This is much closer to how a musician sees rhythm in a purer mathematical form.

If we group the notes above according to sharing modules we get

( 0 mod 2, 1 mod 2, (0 + 2), (1 + 2) ) mod 2 which are the 4 notes, fitting into the half-note quantization.

Then we get (3 + 4) mod 4 for the last note.

In the next post, congruence will help us correlate these notes.

Sunday, December 10, 2006

Atirei o pau no gato - Falcão

"... Então agora eu peguei uma música em Inglês e passei para o Português
Só que aconteceu o seguinte:
É uma música de um conjunto Pink Floyd
Mas tem um corno lá, um tal do Roger Walter,
Que proibiu de eu gravar essa música
Foi a maior confusão
E eu fiquei com tanta raiva
Que agora eu também não deixo o Pink Floyd
Gravar nenhuma música minha.
Então vou cantar essa música
Que é "Another brick in the wall part two" que ficou
"Amorda um bicho na parede parte dois"

Atirei o pau no gato
Mas o gato não morreu
Dona Xica admirou-se
Do berro que o gato deu

Hey, Xica, deixe o gato em paz
Não vamos traumatizar o coitado do animal
Eu só joguei o pau no bicho pra ouvir o miau

- Falcão

Saturday, December 09, 2006

wines and ratings

Here's a wine list and some of my ratings. The scale is from 0 to 10. Bitterness is in an inverse scale: the higher the number the less bitter it is (the better).

Little Penguin Merlot Australian bitterness: 8 rating: 9
Sangloves di Tusdano, Dievole bitterness: 7 rating: 7
Peller Cabernet Sauvignon bitterness: 7 rating: 8
Chardonnay Brancott Classic bitterness: 8 rating: 9
Serras de Azeitão Merlot bitterness: 8 rating: 9
Pinot Noir Estancia Pinnacles bitterness: 6 rating: 6
Redwood Creek Merlot bitterness: 8 rating: 8
Copper Merlot bitterness: 8 rating: 8
... Shiraz bitterness: 8 rating: 8
Pinot Grigio bitterness: 7 rating: 6
Cabernet Merlot Australian bitterness: 8 rating: 5

I couldn't find a reference to this Copper Merlot anywhere. It's too soon to draw conclusions. I need a larger database! Who knows - perhaps later on I can create an ontology to classify the wines.

Saturday, December 02, 2006

Orleans -> Hull - commute times

I finally calculated the average commute time driving to work in Hull from Orleans. The result: Nicholas is the best route averaging 28 minutes. Rockliffe is the 2nd best route averaging 29 minutes. Vanier Parkway is the worst route, averaging 36 minutes. Interestingly, Rockliffe's standard deviation (4.15) is smaller than Nichola's (7.05), probably because of the traffic jams near Blair and the 417 junction that I cut in the former. I haven't consolidated the times, but it looks like that if I leave home during rush hours it's best to take Rockliffe, whereas if I leave home not during rush hours the Nicholas route is the best.

(Hey, this blogging software is bad. It doesn't let me upload a picture in IE 7. That's after I 'upgraded' the blog... that's why computers have a terrible reputation: because of bad software. Firefox saved the day)

Zune software is bad

This Zune software is terrible. I can't buy one song from the Zune marketplace. I'm asked to sign in 500 times, even though I tell Microsoft to remember me. And then when I think I'll get to the page I want (buy this song, or account management), I'm taken to the support page. The support page is not what I wanted. I wanted to buy one song (yes, I clicked on the song). Since the support page was there, I went on to see how to buy a song. I can't read it! The background is black and the font is... black too! Wonderful, beautiful. But I can't do anything with this software. I have to create software and it has to be good. Why can't Microsoft do better?

Monday, November 27, 2006

"Jesus saves" by Oduyoye, African Theologian

“…the meaning of ‘Jesus saves’ should not be a meta-physical analysis of what it means to be truly God and truly human but rather… the meaning of the Christ-event in view of the challenges of racism, sexism and other contexts…in which we profess Christ.” Amba Oduyoye

Sunday, November 26, 2006


Here it is, Buy Nothing Day once again and the frenzied shopping begins. Every year the Goliath of Consumerism walks toward us, and each year he is a couple feet taller, with global warming and market-driven wars at his back. Only the

products have changed, last year the X-Box 360 and now the Playstation 3. Sound like weapon systems. How do you stanch the tsunami of corporate pixels? We offer our clowning, our faith, and ask you for yours. We suffer from the anxiety that we are too late in an addicted world, and my hair follicles want a break, but here it is: Buy Nothing Day in the USA.We start at 5 AM, duct-taping Reverend Billy's Christmas Commandments to big box front doors, and pastoring to the sinners waiting for their Lake of Hellfire to engulf them. We'll criss-cross the city preaching the Gospel of Buylessness.At 3 PM, we invite you to gather with us at Soho Square Park, Spring and 6th Ave. Wear red - we will go "traffic-jamming" on our way to Old Navy. We'll hand out global warming info to the folks stuck in their box-filled SUVs. The Stop Shopping Gospel Choir will be there in full voice.The Shopocalypse Tour schedule is at Reverendbilly.org. Our "Save Christmas" show is at Cooper Union's Great Hall on Sun Dec 10th.Stop Shopping! Start Living!
Buy Nothing Day With Reverend Billy and the Church Of Stop Shopping
Contact: Michael O'Neil michael@revbilly.com 917-825-35623 PM, Soho Square Park, Spring and 6th, New York City.
Wear red. Please forward widely.

Saturday, November 18, 2006

‘The problem lies in the unwillingness to recognize that your own terrorism is terrorism'

‘The problem lies in the unwillingness to recognize that your own terrorism is terrorism'

Noam Chomsky interviewed by Saad SayeedExcalibur Online, October 25, 2006
Known in academic circles for his contribution to the field of linguistics, MIT professor Noam Chomsky is widely recognized as one of the most influential political dissidents of our time. In this interview, Chomsky talks about the roots of terrorism and the role of the intellectual in society."The problem lies in the unwillingness to recognise that your own terrorism is terrorism"
Excalibur (Ex): How important is an understanding of the role of states such as the U.S. and the U.K. when examining the question of terrorism?
Chomsky (Ch): It depends on whether we want to be honest and truthful or whether we want to just serve state power ( . . . ) We should look at all forms of terrorism.I have been writing on terrorism for 25 years, ever since the Reagan administration came in 1981 and declared that the leading focus of its foreign policy was going to be a war on terror. A war against state directed terrorism which they called the plague of the modern world because of their barbarism and so on. That was the centre of their foreign policy and ever since I have been writing about terrorism.But what I write causes extreme anger for the very simple reason that I use the U.S. government's official definition of terrorism from the official U.S. code of laws. If you use that definition, it follows very quickly that the U.S. is the leading terrorist state and a major sponsor of terrorism and since that conclusion is unacceptable, it arouses furious anger. But the problem lies in the unwillingness to recognize that your own terrorism is terrorism. This is not just true of the United States, it's true quite generally. Terrorism is something that they do to us. In both cases, it's terrorism and we have to get over that if we're serious about the question.
Ex: In 1979, Russia invades Afghanistan. The U.S. uses the Ziaul Haq regime in Pakistan to fund the rise of militancy. This gives Zia a green light to fund cross-border terrorism in Kashmir. Now we allegedly have some of those elements setting off bombs in Mumbai. Clearly, these groups are no longer controlled by any government.
Ch: The jihadi movements in their modern form go back before Afghanistan. They were formed primarily in Egypt in the 1970s. Those are the roots of the jihadi movement, the intellectual roots and the activist roots and the terrorism too.But when the Russians invaded Afghanistan, the Regan administration saw it as an opportunity to pursue their Cold War aims. So they did with the intense cooperation of Pakistan and Saudi Arabia and others ( . . . ) so the Reagan administration organized the most radical Islamic extremists it could find anywhere in the world and brought them to Afghanistan to train them, arm them.Meanwhile, the U.S. supported Ziaul Haq as he was turning Pakistan into a country full of madrassahs and fundamentalists. The Reagan administration even ( . . . ) kept certifying to Congress that Pakistan was not developing nuclear weapons, which of course they were, so that U.S. aid to Pakistan could continue. The end result of these U.S. programs was to seriously harm Pakistan and also to create the international jihadi movement, of which Osama bin Laden is a product. The jihadi movement then spread ( . . . ) they may not like it much but they created it. And now, as you say, it's in Kashmir.Kashmir, though, is a much more complex story. There are plenty of problems in Kashmir and they go way back, but the major current conflicts come from the 1980s. In 1986, when India blocked the election, it actually stole the election, and that led to an uprising and terrorist violence and atrocities, including atrocities committed by the Indian army.
Ex: The colonial legacy is generally dismissed by the media. What role does this legacy play in the emergence of home-grown terrorists in countries such as the U.S., the U.K. and Canada as well as to the creation of terrorism as a whole?
Ch: It's not brought up in the West because it's inconvenient to think about your own crimes. Just look at the major conflicts going on around the world today, in Africa, the Middle East, in South Asia, most of them are residues of colonial systems.Colonial systems imposed and created artificial states that had nothing to do with the needs and concerns and relations of the populations involved. They were created in the interests of colonial powers and as old fashioned colonialism turned into modern neo-colonialism, a lot of these conflicts erupted into violence and those are a lot of the atrocities happening in the world today.How can anyone say colonialism isn't relevant? Of course it is and it's even more directly relevant.Take the London bombing in 2005. Blair tried to pretend that it had nothing to do with Britain's participation in the invasion of Iraq. That's completely ridiculous. The British intelligence and the reports of the people connected in the bombing, they said that the British participation in the invasion and resulting horrors in Iraq inflamed them and they wanted to do something in reaction.
Ex: What is the role of the intellectual when dealing with imperialism and are the intellectuals doing they job?
Ch: Unfortunately, intellectuals are doing their historic job. The historic role of intellectuals if you look, unfortunately, as far back as you go has been to support power systems and to justify their atrocities. So the article you read in the National Post for the production of vulgar Stalinist connoisseurs, that's what intellectuals usually do as far back as you go.If you go back to the Bible, there's a category of people who were called prophets, a translation of an obscure word, they were intellectuals, they were what we would call dissident intellectuals; criticising the evil king, giving geopolitical analysis, calling for the moral treatment of orphans, decent behaviour. They were dissident intellectuals. Were they treated well? They were prisoned and driven into the dessert and so on, they were the fringe. The people who were treated well were the ones who centuries later, like in the gospel, were called false prophets. So it goes through history. The actual role of the intellectual has been supportive of power.Should they do that? Of course not; they should be searching for truth, they should be honest, they should be supporting freedom and justice and there are some who do it. There is a fringe who do it, but they're not treated well. They are performing the task that intellectuals ought to perform.
Ex: And what keeps you motivated?
Ch: I'll just tell you a brief story. I was in Beirut a couple of months ago giving talks at the American university in the city. After a talk, people come up and they want to talk privately or have books signed.Here I was giving a talk in a downtown theatre, a large group of people were around and a young woman came up to me, in her mid-'20s, and just said this sentence: "I am Kinda" and practically collapsed. You wouldn't know who Kinda is but that's because we live in societies where the truth is kept hidden. I knew who she was. She had a book of mine open to a page on which I had quoted a letter of hers that she wrote when she was seven years old.It was right after the U.S. bombing of Libya, her family was then living in Libya, and she wrote a letter which was found by a journalist friend of mine who tried to get it published in the United States but couldn't because no one would publish it. He then gave it to me, I published it. The letter said something like this:"Dear Mr Reagan, I am seven years old. I want to know why you killed my little sister and my friend and my rag doll. Is it because we are Palestinians? Kinda". That's one of the most moving letters I have ever seen and when she walked up to me and said I am Kinda, and, like I say, actually fell over, not only because of the event but because of what it means.Here's the United States with no pretext at all, bombing another country, killing and destroying, and nobody wants to know what a little seven-year-old girl wrote about the atrocities. That's the kind of thing that keeps me motivated and ought to keep everybody motivated. And you can multiply that by 10,000.

Friday, November 03, 2006

Expresso 2222

Começou a circular o Expresso 2222
Que parte direto de Bonsucesso pra depois
Começou a circular o Expresso 2222
Da Central do Brasil
Que parte direto de Bonsucesso
Pra depois do ano 2000
Dizem que tem muita gente de agora
Se adiantando, partindo pra lá
Pra 2001 e 2 e tempo afora
Até onde essa estrada do tempo vai dar
Do tempo vai dar
Do tempo vai dar, menina, do tempo vai
Segundo quem já andou no Expresso
Lá pelo ano 2000 fica a tal
Estação final do percurso-vida
Na terra-mãe concebida
De vento, de fogo, de água e sal
De água e sal, de água e sal
Ô, menina, de água e sal
Dizem que parece o bonde do morro
Do Corcovado daqui
Só que não se pega e entra e senta e anda
O trilho é feito um brilho que não tem fim
Oi, que não tem fim
Que não tem fim
Ô, menina, que não tem fim
Nunca se chega no Cristo concreto
De matéria ou qualquer coisa real
Depois de 2001 e 2 e tempo afora
O Cristo é como quem foi visto subindo ao céu
Subindo ao céu
Num véu de nuvem brilhante subindo ao céu

The God Who May Be - Part Two

Good stuff
"It was a modern axiom that philosophy and religion should be strangers, the one relying on reason the other on revelation. But, as the limits of both reason and revelation have become clearer, a new conversation has begun, and Irish philosopher Richard Kearney has been one of its leaders. In a three-part conversation with David Cayley, he talks about his philosophy of the imagination and his book, The God Who May Be. "

Sunday, October 08, 2006

Brazil: FEBEM convictions should trigger wide reform


AI Index: AMR 19/033/2006 (Public)
News Service No: 259
5 October 2006

Brazil: FEBEM convictions should trigger wide reform
Amnesty International today said the convictions against 14 FEBEM (Fundação Estadual do Bem-Estar do Menor) employees and ex-employees for their involvement in acts of torture in the detention centre are a step in the right direction and it should trigger deep reforms to the juvenile detention system in Brazil.

In particular, Amnesty International urged Sao Paulo's State authorities to:
Ensure the full independence of bodies responsible for the documentation and investigation of cases of torture -- such as the Medical Legal Institute (Insituto Medical Legal).
Comply with measures stipulated in the Statute for Children and Adolescents (Estatuto da Criança e do Adolescente, ECA) – including ensuring the physical integrity of all detainees in the FEBEM’s care.
Provide police and prison guards with adequate resources and training to enable them to carry out their work without resorting to human rights violations, including torture.
Thoroughly investigate all remaining accusations of torture in juvenile detention centres and bring to justice those involved under Brazil’s Torture Law.

The 14 men were convicted yesterday under the Torture Law. The convictions came for their involvement in acts of torture, including beatings with wooden sticks and metal bars, perpetrated against 35 detainees in November 2000 in the Raposo Tavares complex.

Two high ranking officials were sentenced to 87 years, ten guards to 74 years and 8 months and two of the prison directors received 2 years and 2 months for negligence.

“These convictions tackle not only incidents of torture, but, significantly, the key issue of chain-of-command responsibility,” said Patrick Wilcken, Amnesty International’s campaigner on Brazil.

“It is now essential that Sao Paulo's state authorities take all necessary steps to advance long-overdue reforms,” said Patrick Wilcken.

Public Document
For more information please call Amnesty International's press office in London, UK, on +44 20 7413 5566
Amnesty International, 1 Easton St., London WC1X 0DW. web: http://www.amnesty.org

For latest human rights news view http://news.amnesty.org

Thursday, October 05, 2006

Theological Conversation with Miroslav Volf

Yes, good conversations. I subscribed to the "Emergent Podcasts" from the emergentvillage.com. There are some interesting stuff there. Driving through Rockliffe I listened to one of the conversations with Miroslav Volf. As we say in Portuguese, "que viagem!" ("what a trip!" or something like "the guy is out-to-lunch!") It was interesting to hear his comments about atheists proximity to God and comment on an imaginary church of atheists with a beliving pastor. The other funny part is his story about his 'spiritual director' (whatever that means) that gave up on him. And his 'spiritual excercises' listening to 'God speak with an Irish accent on his Treo'.
The other interesting part was to think about what would or will be the Brazilian Emerging Church (igreja emergente no Brasil). The reality of christianity in Brazil is very different from that of the US and even Europe. Whereas in the North they are worried about conservative/liberal-related dilemas, in Brazil the context is very different. Why would a Brazilian christian worry about issues on gender, homossexuality, theology of attonement, etc with the terrible levels of violence and the social disparity in Brazil?

Saturday, September 30, 2006

Crossing the Chasm

This is a good book.

Crossing the Chasm (Paperback)
by Geoffrey A. Moore
Publisher: Collins; Revised edition (August 20, 2002)
ISBN: 0060517123

It started well with interesting ideas and definitions. It has a very accurate description of people's roles in each market. However, after page 40 or so I read some fuzzy expressions as I always do in Marketing. By reading the author's bio I thought he would have more formalism and a systematic approach to the problem with better justification and better modeling of the problem, but that is not the case. That doesn't mean the book is not good. I guess it may make more sense to those that speak the same dialect. Maybe the good business people are predestined, elected and initiated into the mystery of how to make money and maybe the book makes more sense to them. Or it may have in it a bit of the notorious marketing mask and language that is disconnected with reality.

Thursday, September 21, 2006

Good algebra books

Yes, these are good algebra books:
Concrete Abstract Algebra : From Numbers to Gröbner Bases
Publisher: Cambridge University Press
ISBN: 0521534100
Lauritzen, Niels


Mac Lane, Saunders

One day I'll write my book about Rhythm and Math... It's in my to-do list for things to do after a Master's Thesis.

Tuesday, September 19, 2006

O bom pastor

"Eu sou o bom pastor; o bom pastor dá a vida pelas ovelhas. O empregado, que trabalha somente por dinheiro, não é pastor, e as ovelhas não são dele. Por isso ele abandona as ovelhas e foge quando o lobo chega. Então o lobo ataca e espalha as ovelhas. O empregado foge porque trabalha somente por dinheiro e não se importa com as ovelhas." - João 10.11-13

Monday, September 11, 2006

crazy people attract crazy people

Funny how crazy people attract crazy people, eh? Yes, I can remember two people that are probably, let's say, a bit crazy. Then they brought one day a (likely) crazy girl to church saying 'she has some mental challenges'. Interesting...

Monday, September 04, 2006

Parabéns pra você!

"Parabéns pra você nesta data querida. Muitas felicidades, muitos anos de vida!" Parabéns, amorzinho!

Travessia do Araguaia

Travessia do Araguaia - Almir Sater

Naquele estradão deserto,
Uma boiada descia
Pras bandas do Araguaia
Pra fazer a travessia.
O capataz era um velho
De muita sabedoria,
As ordens eram severas
E a peonada obedecia.

O ponteiro, moço novo
Muito desembaraçado,
Mas era a primeira viagem
Que fazia pra esses lados;
Não conhecia os tormentos
Do Araguaia afamado,
Não sabia que as piranhas
Eram um perigo danado.

Ao chegarem na barranca
Disse o velho boiadeiro:
Derrubamos o boi n’água
Deu a ordem ao ponteiro.
Enquanto as piranhas comem
Temos que passar ligeiro,
Toque logo esse boi velho
Que vale pouco dinheiro.

Era um boi de aspas grandes
Já roído pelos anos,
O coitado não sabia
Do seu destino tirano.
Sangrando por ferroada
No Araguaia foi entrando,
As piranhas vieram loucas
E o boi foram devorando.

Enquanto o pobre boi velho
Ia sendo devorado
A boiada foi nadando
E saiu do outro lado.
Naquelas verdes pastagens
Tudo estava sossegado.
Disse o velho ao ponteiro
Pode ficar descansado.

O ponteiro revoltado
Disse: 'que barbaridade
Sacrificar um boi velho
Pra que essa crueldade?'
Respondeu o boiadeiro:
'Aprenda esta verdade
Que Jesus também morreu
Pra salvar a humanidade'

Saturday, August 26, 2006

Pra Dentro

O primo Dênis me apresentou o cachorro da família que era um vira-lata chamado “Pra Dentro”. O “Pra Dentro” era um cachorro muito ativo e volta e meia fazia bagunça dentro de casa. Quando isso acontecia, o Dênis ficava brabo e gritava “pra fora, Pra Dentro, pra fora, Pra Dentro!”. Diz a lenda que o cachorro ficava sem saber o que fazer e ficava saindo e entrando de casa. É a situação da igreja. A palavra igreja vem do Grego que quer dizer 'pra fora'. Mas várias vezes na prática quer dizer 'pra dentro'.

Monday, August 07, 2006

Mal Calladine, Tribal Generation, Sheffield, U.K.

"We believe that small groups can be "NGOW": Non-Guitar Oriented Worship (and teaching is optional as well). Only two times inScripture do Christians sing, and on both occasions they are inprision!"

Thursday, July 20, 2006

Emerging Churches: creating christian community in postmodern cultures

Trechos traduzidos do livro "Emerging Churches: creating christian community in postmodern cultures"

p 47"Eu leio os evangelhos vez após vez. Nada do que eu fazia no Domingo era o que eu pensava que Jesus faria se ele estivesse aqui" Joe Boyd, Apex, Las Vegas, EUA

p 66
Desintegrando a divisão entre o sacro e o profano
A sacralização, o processo de tornar a vida toda sagrada, representa a interação entre o Reino e a cultura. As igrejas emergentes rasgam as práticas de igreja que estimulam uma mentalidade secular, a saber, que existem espaços, horas ou atividades seculares. Para as igrejas emergentes, a vida toda deve se tornar sagrada. "Existe uma rejeição inerente na graça do dualismo", diz Jonny Baker (Grace, Londres). A sacralização nas igrejas emergentes tem a ver com uma coisa: a desconstrução da divisão entre o sacro e o secular da modernidade. O período moderno era caracterizado pelo nascimento da idéia de espaço secular, isto é, a idéia de uma dimensão sem Deus. Antes deste tempo, em toda cultura, todas as arenas da vida eram espirituais; era impossível rotular algumas práticas como "religiosas" e outras não. A espiritualidade como uma dimensão separada era desconhecida. Com o nascimento da modernidade no Ocidente, a paridade entre a religião e o resto da vida foi quebrada. Começando com William de Ockham e John Duns Scotus no século XIV, o período moderno criou um lugar secular e relegou as coisas espirituais à igreja. Depois de Descartes, o lugar espiritual cessou de ser a igreja e foi relegado ao coração. A marginalização da prática religiosa continuou até os anos 60 quando muitas das presuposições Ocidentais sobre realidade começaram a ser desconstruídas na cultura. Questões sobre a superioridade Ocidental e "progresso" começaram a ser levantadas. Um desejo por uma espiritualidade que abrangia toda a vida começou a ser ressuscitada. Chame do que quiser, a modernidade tinha a ver com o nascimento de espaços seculares. O pósmodernismo (ou o não-moderno) tem a ver com o sagrado da vida toda. Para igrejas emergentes, quer dizer entregar a vida toda para Deus em adoração, reconhecer o trabalho de Deus em coisas ou atividades não-espirituais anteriormente. Igrejas emergentes marcam esta mudança para uma espiritualidade de "vida toda". Uma conseqüência da criação de uma dimensão secular foi a propensão do modernismo de quebrar tudo em partes pequenas para classificação, organização e sistematização. Portanto, no período moderno, muitos dualismos foram introduzidos na vida da igreja que não eram problemáticos antes: o natural contra o supernatural; fatos púbicos contra valores privados; o corpo versus a mente e espírito; fé verso razão; poder verso amor; e a lista continua. Essas capitulações ao dualismo da modernidade afetou todos os níveis da igreja, incluindo culto, estudo bíblico, estruturas de poder e missões. A cultura pósmoderna questiona a legitimidade desses dualismos. De igual forma, as igrejas emergentes se opõem fortemente a cada uma dessas divisões modernas. O Método Holístico das Igrejas Emergentes As igrejas de novos paradigmas, com propósito, de caçadores, e da geração X não são pósmodernas neste sentido. Esses movimentos veneram os grandes encontros e o coração como domínios espirituais principais. Não desafiam os muitos dualismos da modernidade mas ao invés continuam com as divisões entre o natural e o supernatural, individual e comunitário, mente e corpo, público e privado, fé e ação, e elas deixam as estruturas de controle de poder como estão. Nesses movimentos, a religião e as práticas espirituais são atividades que uma pessoa pratica fora da cultura, e a espiritualidade fica ainda às margens. Pelo contrário, a proclamação da igreja emergente está no Salmo 24.1: "Do Senhor é a terra e a sua plenitude". Para igrejas emergentes, não existem mais lugares ruins, pessoas ruins ou tempos ruins. Tudo pode se tornar santo. Tudo pode ser entregue a Deus em adoração. Todos os dualismos modernos podem ser superados. As igrejas emergentes encarnam o desejo de remover espaços seculares. Para essas comunidades, não existem domínios não-espirituais de realidade. Esse levante em espiritualidade reflete a morte do secular à medida que a sociedade move para além do modernismo racionalista. "Espaço secular é como uma bolha sobre muitas águas. É uma lugar de onde Deus foi excluído. Eu não acredito em 'secular'. Não deve existir", diz Steve Collins da Grace (Londres). Ben Edson (Sanctus1, Manchester, Reino Unido) também rejeita a noção de divisão entre secular e sagrado. "Nós tentamos criar pontes que se estendem sobre a divisão entre o secular e o sagrado porque nós não fazemos esta distinção. Nós usamos música secular no culto bem como filme e literatura. Espero que sejam pontos de conexão entre o quotidiano das pessoas e suas fés." As igrejas emergentes reconhecem o sagrado de tudo na vida e procuram desmantelar tudo que é secular.

p. 73
Simon Hall do Revive (Leeds, Reino Unido) compartilha sua experiência sobre a superação dos aspectos modernos do culto carismático. "Eu acho que uma das maiores tensões dentro do Revive é tentar previnir a fuga carismática da realidade no culto. Eu lembro de trabalhar numa igreja urbana quando tinha meus 20 anos, tentando fazer as pessoas cantarem músicas sobre suas vidas, e a atitude deles era 'Nós vimos aque tentar fugir das nossas vidas!' Estou tentando mudar isso, porque a conseqüência é que a fé e a vida real se tornam completamente separadas". Verdadeiramente, a adoração que focaliza exclusivamente na celebração e transcendência podem terminar por ignorar as questões não-resolvidas e conflitos que as pessoas vivem e conduzí-las mais à negação. Mas ao mesmo tempo, reconhecer Deus apenas nas coisas criadas é ignorar a diferença de Deus e sua transcendência, aspectos do caráter de Deus vistos nas Escrituras. Igrejas emergentes recusam a escolha falsa do secular moderno, sem votar em liberais ou conservadores. Elas reconhecem o trabalho profundo de Deus na realidade material enquanto ao mesmo tempo aceitam a realidade invisível de Deus.

p. 78 Igrejas emergentes trazem o corpo de volta ao culto. Enquanto a Reforma removeu vários rituais do culto, o culto pósmoderno restora essas atividades. A Reforma focalizou na palavra falada, enquanto o culto pósmoderno escolhe a palavra experimentada. [...] Igrejas emergentes criam suas próprias músicas, como no Portal de Salomão em Mineápolis, onde eles também praticam as orações de yoga, massagem e física. Eles crêem que o que é bom para o corpo físico é bom para o corpo espiritual e vice-versa.

p. 81
Bandas de Rock e Músicas de Clubes Nas igrejas emergentes, especialmente no Reino Unido, há uma tendência que se afasta da forma de igreja do tipo banda de rock onde os músicos lideram o louvor do palco. Louvor rock'n'roll - cujos pioneiros foram a Vineyard e outros movimentos, convida os ouvintes a olhar para o palco para ter direção. A maior parte do foco está nas pessoas lá na frente, mesmo se os ouvintes são conduzidos a focalizar em Deus. Embora cânticos ainda sejam cantados em várias igrejas emergentes, eles não são sempre a forma principal como essas igrejas experimentam o louvor. Ao invés, a música serve como um apoio para outras atividades como oração, silêncio, e liturgia. No louvor da cultura de clube, a música envolve os adoradores, que talvez nem vejam o DJ. A pessoa não focaliza na plataforma em frente; de fato, talvez nem haja uma plataforma. Steve Collins (Grace, Londres) compara o estilo inerente do louvor da cultura de clube com um tipo de louvor neotestamentário, pós-templo, que enfatiza o tipo de louvor imanente sobre o qual Jesus falou à mulher no poço. Na música de clube, a pessoa se sente imersa na presença de Deus. As raízes da influência da cultura de clubes nas igrejas remonta ao Reino Unido nos anos 80. Collins conta sua história: "Eu era um freqüentador de clubes na metade dos anos 80 e vi o início da cultura rave em 1988. Senti Deus no dance floor, não na igreja, e no final do 'culto' me senti limpo". Seus amigos freqüentadores de clubes buscaram a presença de Deus e acharam-na no clube. Para Collins, uma questão tomou-o: "Por que a igreja não está ligada nessa subcultura?" Ian Mobsby (Moot, Londres) explica o nascimento do louvor alternativo: O louvor alternativo foi inicialmente uma reação contextual à cultura rave. Ele apresentou uma forma de ser igreja que nasceu da vibração comunitária dos clubes e raves. Isso, para mim, era principalmente uma "Garagem Gospel": de repente eu estava adorando a Deus em um lugar muito desigrejado. Foi uma mudança de paradigma, o qual vários outros experimentaram, penso eu. Então uma nova forma de ser e fazer igreja nascera no louvor alternativo. O alternativo era um movimento cultural no final dos anos 80 que foi muito liberador para alguns até que ele foi para as drogas. Então o louvor alternativo cresceu contextualmente assim.

p. 89
Em uma ocasião, depois de gastar horas com ela no Salão, o café da igreja, um visitante perguntou à Karen Ward (Igreja dos Apóstolos, Seattle):- "A que horas é o culto da sua igreja?"- "Você acabou de assistí-lo", respondeu Karen.

p. 93
As igrejas emergentes desafiam a prioridade do indivíduo assumida em igrejas dos caçadores, de novos paradigmas e até mesmo Protestantes tradicionais. Este desafio é visto mais claramente no culto pósmoderno, especialmente na club music encontrada principalmente no Reino Unido. Não é simplesmente um novo tipo de música. O evento experimentado no clube necessariamente envolve expressão comunitária e participação ativa de todos. Pelo contrário, nos cultos com soft rock ou hard rock, os indivíduos geralmente ignoram outros membros da igreja enquanto cada pessoa focaliza em Deus e os membros da banda. No louvor da cultura de clube, os participantes não ignoram seus amigos mas se tornam amigos viajantes numa experiência "muito próxima" de Deus. Eles experimentam Deus em associação com seus amigos e também passam pela experiência juntos. É um evento compartilhado que une as pessoas e torna-as mais próximas. A rede Mudança Cultural utiliza a cultura de clubes como sua forma principal de adoração, e também é usada no louvor alternativo e vários movimentos missionários independentes como o Tribe em Manchester (Reino Unido). À tempo, não estamos dizendo que a cultura de clube é a única forma de adorar na cultura pósmoderna. As maneiras são infinitas, e essas várias expressões são exploradas nos capítulos sobre participação, criatividade e espiritualidade.

Friday, July 14, 2006

Concrete Abstract Algebra : From Numbers to Gröbner Bases

Concrete Abstract Algebra : From Numbers to Gröbner Bases (Paperback)
Publisher: Cambridge University Press (October 16, 2003)
ISBN: 0521534100

page 3:
"1.1 The natural numbers and the integers
The natural numbers 1,2,3,... were handed over to mankind by God (in the words of Kronecker (1823-91)). Mankind later added the important natural number 0."

Sunday, June 25, 2006

voodoo with COM

Voodoo with COM! Yes, to work with COM you need some voodooing. For instance, if you just want to have an application to change the navigation in an IE instance, you will need voodooing and it won't work. I tried getActiveObject to get a running instance of IE and, of course, it doesn't work. I tried then to create a new IE object but when I try a simple IWebBrowser2 method like navigate I get a nice "unknown runtime error" with error code 0x80004005. The event viewer says "
Faulting application iexplore.exe, version 7.0.5346.5, faulting module ssv.dll, version, fault address 0x0000248b." Is it because it's IE 7 beta? Probably not.
Regardless, it's very difficult to work with COM to do basic tasks. What if all I want is to talk to a running instance? getActiveObject and its ROTten table don't seem to work, and I tried in more than one occasion.

Thursday, June 15, 2006

IBM Irrational

This is IBM Irrational. Look at the black icons. Look at the blank entries in the dialog. See how it can't fine java.lang.Object. See how I can't deploy an application. Beautiful. No wonder people can't use computers.

Wednesday, June 07, 2006

"How to Score"

"How to Score" reveals the secret science that lies behind 'the beautiful game'. From international team formations to the psychology of the pitch and the changing room, Ken Bray describes the influences that impact upon play. He answers many of football's hottest questions: what is the perfect way to take a free kick? Which players are under more stress; attackers, midfield, or defenders? How do we know when a ball has crossed the goal-line? And, how can teams win a penalty shoot out? "How to Score" analyses many of the most memorable games over the last 50 years and the tactics of our favourite international and local footballers, as well as touching on big scientific themes such as aerodynamics, computer simulation and game analysis, via a brief journey into football's history. Drawing on the latest research from the fields of physics, biology, physiology, computing and psychology, football's hidden rules are illuminated like never before. From down the pub to up on the terraces, we love to talk about football - "How to Score" is essential reading for anyone who wants to understand the game's secrets.

Publisher: Granta Books
ISBN: 1862078327

Thursday, June 01, 2006

Saturday, May 27, 2006

Musique du geste

"Musique du geste
Prendre garde au geste musical, c'est délier l'écoute et le regard, soustraire à la vue pour être attentif au mouvement musical.

Tuesday, May 23, 2006

Cisco no meu olho

Buenas, que coisa ruim. Esse software da Cisco (que eu não posso falar o nome, mas começa com c depois tem t depois tem i depois o depois s) é ruim, ruim.
CTransport::RecvMessage msg too big length msgLength = 851969
É isso aí. A mensagem é muito grande.

Saturday, May 20, 2006

Conversando com um representate da comunidade acadêmica

Foi mais uma daquelas conversas interessantes.
"Ó mestre: na aula vimos que as variáveis podem ser independentes ou não. Se duas variáveis forem dependentes existe uma aproximação linear. Usando a covariância podemos então transformar o espaço de entrada. Fizemos isto para podermos usar classificadores baysianos otimizando a distância entre as classes."
"Isso mesmo. Só quero que você escreva mais sobre o assunto."
"Mas veja bem: eu estou fazendo outra coisa. Uso um outro classificador. Pra eu eu ia querer fazer esse processo todo no meu caso?"
"É, bem... tem razão... só escreve um parágrafo e está bem... deixa pra lá. Escreve mais no capítulo 4 então."

Mais uma vez, a comunidade acadêmica em função do próprio umbigo e sem pensar na finalidade das coisas. Chega tanto a esse extremo que quando eu reuso software e técnicas eles acham que eu não criei nada. É porque reinventar a roda é bem-visto no meio acadêmico, enquanto resolver problemas é secundário.

C4.5 Programs for Machine Learning

C4.5 Programs for Machine Learning by J. Ross Quinlan. Que livro chinelão.

Saturday, May 06, 2006

when the light has gone (dba)

when the light has gone
and the darkness falls around you
when the stillness comes
is there someone there to find you...

i drift to sleep
in the comfort of peace
but I remember the time
when I cried in the night
the burning tears that wet my face
run through my fingers
like an acid rain

its been the longest day
just being on my own

when the light has gone...

i dream of truth
as I reach for the jewel
now the hum in my ears
is the sound that I hear so faintly
the coldest wind that bit my skin
falls strangely silent from it's within

it's been the longest day
just being on my own

when the light has gone...

Friday, May 05, 2006

Agora 2006 - Instruments virtuels

Systèmes adaptatifs et interaction
Au cœur de la conférence NIME 06 consacrée aux nouvelles interfaces pour l'expression musicale, cette session entend donner la parole aux entreprises et centres de recherche qui innovent en développant des systèmes de plus en plus réactifs et des interfaces tels le dispositif Lemur de la société Jazz Mutant.

Saturday, April 29, 2006

Feature & tooth extraction

Feature extraction, tooth extraction, feature selection, constructive induction, feature extraction, feature transformation, feature discovery. Ai minha cabeça.

Friday, April 28, 2006

Vinde a mim

"Vinde a mim, todos os que estais cansados e oprimidos, e eu vos aliviarei.
Tomai sobre vós o meu jugo, e aprendei de mim, que sou manso e humilde de coração; e encontrareis descanso para as vossas almas. Porque o meu jugo é suave e o meu fardo é leve."

Friday, April 14, 2006

How was your weekend?

- How was your weekend?
- Oh it was great. We had a barbecue, we went to the cinema, we saw some friends, blah blah blah. What about you?
- Oh it was great. I studied Friday until 3 in the morning. Then I studied the whole day Saturday until 3 in the morning. Then I went to Church Sunday morning. Then I studied the rest of Sunday until 6 in the morning when I went to sleep. Then my daughter woke me up with a duck whistle at 8 AM having slept 2 hours I went to work at 9 to begin fresh a week in an exciting and challenging working environment where they value me very much and make very good use of my skills and knowledge.

Research community II

The 'research community' definitely is out of touch with the world. First, I've never seen any other activity where individuals work in so much isolation and lack of cooperation. Nobody seems to have any interest in each other's work, or collaborate in any way. Then, they are so interested in their own research that they disregard their end result. Like a comment I had in one of my rejected papers that said that it would provide good understanding of the problem domain but the performance with other publications couldn't be compared (of course, because it's was an innovative publication). The means become the end. I'm really looking forward to finishing this thing.

Tuesday, March 21, 2006

Is there life?

Is there life after a Master's thesis?


No wonder people don't know how to use computers. Right now, MS Word is telling me "Error! Objects cannot be created from editing field codes." What did I do to you, Mr. Word, for you to tell me that?

Friday, March 10, 2006

categorical nonsense

"3.1. The language of categories is affectionately known as abstract nonsense. This
is essentially accurate, and not necessarily derogatory: categories refer to nonsense
in the sense that they are all about the ‘structure’, and not about the ‘meaning’, of
what they represent. The emphasis is less on how you run into a specific set you
are looking at, and more on how that set may sit in relationship with all other sets.
Worse (or better) still, the emphasis is less on studying sets, and functions between
sets, than on studying ‘things, and things that go from things to things’ without
necessarily being explicit about what these things are: they may be sets, or groups,
or rings, or vector spaces, or modules, or other objects that are so exotic that the
reader has no right whatsoever to know about them (yet). "

Sunday, March 05, 2006


Math is like God the Father, Music is like God the Son, and Computer Science is like God the Holy Spirit. They are three persons, but one God under the Godhead.

Friday, March 03, 2006

Therefore, G*d exists

When you see complex ideas, when you are amazed by it and kind of understand it but doesn't quite get it, you can try to put a "Therefore, God exists" at the end. Maybe you can even contemplate its mystery, but you probably don't get it. Try it, and you will get interesting sentences. Maybe that will comfort you.
For example, there are symbols, signs, syntax, grammars, Chomsky categorization of grammars, rules and semantics. It's all related. Therefore, God exists.
Another one: a problem can be NP-complete, computable in polynomial time, etc. Therefore, God exists.
There is category theory, abstract algebra, topology, discrete geometry without any figures (!), morphisms, generators, homotropy, cohomology and the Yoneda lema. Therefore, God exists.
You can transform matrices into polynomials into equations. Therefore God exists.
All of a suden you'll begin to admire science and believe in something by faith.
Or you can end a sentence with "therefore, the world will end". For example,
you can completely understand one object through all morphisms or something like the Yoneda lema. Therefore, the world will end.

Wednesday, February 22, 2006

The Music Theory Handbook

I found a very good book about Music Theory. It's the Music Theory Handbook, by Marjorie Merryman (ISBN 0-15-502662-3). It's a thin book that has lots of good things, including what I need!

Tuesday, February 14, 2006


I was trying to get Bluetooth software to work these days. It's very complicated. And the documentation from software APIs is poor. And the documentation from hardware manufacturers is terrible. The examples are incomplete. The problem with Bluetooth doesn't seem to be related to the hardware. It seems to be related to the terrible software. The intention is good, though. The profiles are a nice idea. I just with they worked.

Monday, February 06, 2006

Topological spaces

"For any algebraic objects we can introduce the discrete topology, under which the algebraic operations are continuous functions. This leads to concepts such as topological groups, topological vector spaces, topological rings and local fields."
Kool! That means I can have a discrete topology and define continuous functions in it. And the continuous functions are the algebraic operations. And there's more: any function from a discrete topological space to another topological space is continuous.

Thursday, January 26, 2006

Is there any merit or purpose in computing on discrete musical objects?

SVMs project the data from the original domain into some (possibly infinite) Hilbert space and then use a REAL-VALUED function f: X -> R for discrimination, so that if f(x) >= 0 then x is labeled positive class, and negative otherwise. f(x) is a linear discriminant in this projected Hilbert space (aka feature space), and thus can be expressed as an inner product in the feature space, so that f(x) = <> + b. Now skipping lots of details, in the original space, it can be shown that if your function is of the form f(x) = sum(i=l..m)a[m]y[m]k(x[m],x) + b and the kernel function k has certain properties you don't even need to know what is the mapping and it is guaranteed that it exists and that there's some inner-product space in that feature space. The codomain of this kernel function is either R (the reals) or C (complexes). (Be careful about the word "kernel" here. I still haven't figured out how the "kernels" in SVMs relate to "kernels" in algebra.)
So I thought: "Ok, if I can express musical objects as an inner-product, then I can let these SVMs compute directly on music". HOWEVER, I had a problem with the musical objects. Note that k: (X,X) -> R and k(x,x') = <> (phi is the projection from X to the Hilbert space). The inner product space is a vector space. A vector space is a module over a ring. In SVMs the ring is the field R, the reals. For this module, I can probably model my musical objects in the input domain X as an abelian group. My problem is the scalar multiplication of the module R x X -> X. How can I have the reals multiplying inherently discrete musical structures resulting in discrete musical structures and still maintain vector and scalar distributivity? For example, what does pi x {0,4,7} (a chord) mean?
Then I assumed that it wouldn't work this way. I began to think that perhaps I could form a free module over an ordered ring instead of a vector space, and create an inner-product using Milnor's definition of
inner product, which doesn't require the bilinear's codomain to be a field. That can take care of the domains in the SVM theory. But the theory only has R as the codomain. That's the assumption. I could try to see if I could enhance the SVM theory to allow Z as the codomain. Specifically, that amounts to taking a serious look at Mercer's theorem and finding alternative ways for the kernel function to fulfill certain properties assuming that the codomain is a commutative ring. But before going down that quest, I wonder if this is of any interest to the research community. Is it of interest to find ways to compute directly on musical objects? For instance, I remember how Elaine Chew projects the musical objects in that spiral in some continuous space, with some geometric calculations there. I remember David Temperley's center of gravity in the line of fifths, which again is non-discrete. I'm more interested in the discrete representations. I'll understand Mazzola after three reincarnations as a math PhD student, four as a musicologist and two as a philosopher (note: reincarnations somewhere in Europe, somewhere between France and Switzerland). But it seems that the foundation is so general that the musical objects may be represented by anything.
I see the nice discrete structures in the works from Mazzola, Andreatta, Forte and Noll. For me they are just there waiting for machines to compute directly on them by glueing their theories. But I still can't answer whether there's any merit, purpose or any benefit in doing that. I'm looking mainly for pragmatic answers to this question rather than philosophical answers (if possible). Comments are also welcomed.

Saturday, January 21, 2006

What is music? - wikipedia answers that (or does it?)

From Wikipedia, on the definition of music:
"[there are] those that seek a platonic or quasi-platonic ideal of music which is not rooted in specifically physical or mental terms, but in a higher truth. "
"The platonic ideal of music is currently the least fashionable in the philosophy of criticism and music, because it is crowded on one side by the physical view - what is the metasubstance of music made of, if not sound? - and on the other hand by the constructed view of music - how can one tell the difference between any metanarrative of music and one which is merely intersubjective? However, its appeal, finding unexpected mathematical relationships in music, and finding analogies between music and physics, for example string theory, means that this view continues to find adherents, including such critics and performers as Charles Rosen and Edward Rothstein."

Friday, January 20, 2006

Music and Mathematics course

Here's the Syllabus of an Music and Mathematics course given by John Rahn. Kool stuff. Very kool stuff. All these algebraic structures are there waiting for us to compute directly on them.

Thursday, January 19, 2006

The research community doesn't understand the customer

Folks in the Machine Learning 'research community' could think a bit more about their 'customers'.
It's a generic problem in academic research. In private companies you learn fast that the customer is king. In the 'academic community', though, they are more interested in their own problems and tend to ostracize the applications and users.
For example, Machine Learning helps users classify/rank their data. It should help the users understand their problem domain. There are two areas that I don't see evolving in Machine Learning.
First in feature selection, their ultimate goal is to optimize the set of attributes for classification. But in doing so, the process can reveal a lot about the problem domain itself. I can't find much interpretation in the literature of how to utilize the result of feature selection to interpret the original problem domain. For instance, the literature uses a lot of Information Theory, but it doesn't show how much information the attributes convey conditionally on the class.
The second symptom of the problem is again the assumption that you are always dealing with the Euclidean space. Mercer's theory in SVM assumes a vector space. They definitely should work with better abstract algebra and category theory to redefine their theory, so that the machines can manipulate other objects directly.

Tuesday, January 10, 2006

Rio de Janeiro - Elza Soares

Rio de Janeiro, gosto de você
Rio de Janeiro, gosto de você

Rio, Rio de Janeiro, cortado por montanhas
Mares desespero cortado por favela bala fuzila fuzileiro suicida dominantes das alturas guerrilheiros capitais
Guerrilheiros capitais
Formado o aparteid social que provoca o vazio preenchido pela droga
Da sociedade que explora o consumo ali do cidadão

Rio de Janeiro, gosto de você
Rio de Janeiro, gosto de você

Rio, Rio de Janeiro, cortado por montanhas
Mares de maneiro
Rio, Rio de Janeiro, cortado por montanhas
Mares de maneiro
Metropolitano brasileiro que mandou
Gasta dinheiro carioca de origem
Trabalha no sinal mas não metralha
Trabalha no sinal mas não metralha

Rio de Janeiro, gosto de você
Rio de Janeiro, gosto de você

Premiado pelo mundo simpatia tá na cara do turista enlouquecido na beleza guanabara
Premiado pelo mundo simpatia tá na cara do turista enlouquecido na beleza guanabara

I love, I love, I love, I love you
I love, I love, I love, I love you

Rio de Janeiro, gosto de você
Rio de Janeiro, gosto de você

Monday, January 09, 2006

And here it is, the famous harmonic möebius strip, based on Schönberg's harmonic strip. Kool! ( I still can't understand how Mazzola created a nerve starting with the major, melodic minor and harmonic minor scales. )

Saturday, January 07, 2006

on kernels with integers as codomain and not a field, using Milnor's bilinear function

The problem of generalizing Kernels as functions with integers and not reals as codomain is in Mercer's theorem. The problem is that the theorem begins assuming that the Kernel function has the reals and complexes as codomain. Using Milnor's definition of a bilinear function that becomes an inner product space, and the non-degenerative restriction, I can construct a Kernel-like function that works with a free module instead of a vector space. But then, how can I be certain that it will have all the properties expected of a Kernel function for SVMs?

Wednesday, January 04, 2006

The Blank Sheet Desperation, The Student Nightmare

Among the worst despairs someone can have, one is called The Blank Sheet Desperation. It's the state of despair one faces in front of a blank sheet. It's because the person has all the ideas and has to start writing. The person has to have all the main ideas in order to begin. And how to encode correctly the ideas? Think of all the models that are isomorphic to the ones in your head.
This fear is similar to The Student Nightmare. The Student Nightmare is a dream like this: the student is in the classroom and doesn't remember there was a test. And then he/she gets The Test, and he/she knows no answer. It's a terrible nightmare. I read somewhere that it is The Student Nightmare because it happens to all students and there's no other nightmare that compares to it.

Céu, sol, sul

Eu quero andar nas coxilhas sentindo as flexilhas das ervas do chão
Ter os pés roseteado de campo ficar mais trigueiros como o sol de verão
Fazer versos cantando as belezas dessa natureza sem par
E mostrar pra quem quizer um lugar pra viver sem chorar

É o meu Rio Grande do Sul céu, sol, sul terra e cor
Onde tudo que se planta cresce o que mais floresce é o amor
É o meu Rio Grande do Sul céu, sol, sul terra e cor
Onde tudo que se planta cresce o que mais floresce é o amor

Eu quero me banhar nas fontes e olhar horizontes com Deus
E sentir que as cantigas nativas continuam vivas para os filhos meus
Pelos campos florindo e crianças sorrindo, felizes a cantar
E mostrar pra quem quizer um lugar pra viver sem chorar

Monday, January 02, 2006

Schenkerian Analysis

It would be nice to have my system to compare the results of genre classification between one piece and one of its Schenkerian reductions. But I can't find any MIDI file or any encoding that has the Schenkerian version. If you find one, let me know!