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intelligent life

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Generative art
Generative art refers to art that has been generated, composed, or constructed in an algorithmic manner through the use of systems defined by computer software algorithms, or similar mathematical or mechanical or randomised autonomous processes.
Generative art is a system oriented art practice where the common denominator is the use of systems as a production method. To meet the definition of generative art, an artwork must be self-contained and operate with some degree of autonomy. The workings of systems in generative art might resemble, or rely on, various scientific theories such as Complexity science and Information theory. The systems of generative artworks have many similarities with systems found in various areas of science.
Such systems may exhibit order and/or disorder, as well as a varying degree of complexity, making behavioral prediction difficult. However, such systems still contain a defined relationship between cause and effect. Wolfgang Amadeus Mozarts Musikalisches W rfelspiel (Musical Dice Game) 1757 is an early example of a generative system based on randomness. The structure was based on an element of order on one hand, and disorder on the other.
An artist or creator will usually set down certain ground-rules or formulae and/or templates materials, and will then set a random or semi-random process to work on those elements.
The results will remain somewhat within set limits, but may also be subject to subtle or even startling mutations. The idea of putting the art making process in the place of a pre-generated artwork is a key feature in generative art, highlighting the process-orientation as an essential characteristic. Generative artists such as Hans Haacke have explored processes of physical and biological systems in artistic context.
Generative art can also evolve in real-time, by applying feedback and generative processes to its own created states. A generative work of art would in this case never be seen to play in the same way twice. Different types of graphical programming environments (e.g. Max/Msp, Pure Data) are used in real-time for generative audiovisual artistic expressions for instance in the Demoscene and in VJ-culture.
Artificial intelligence and automated behavior have introduced new ways of seeing generative art. The term behavior is particularly useful when describing generative qualities in art because of the associations to biology and evolution. Autopoiesis by Ken Rinaldo includes fifteen musical and robotic sculptures that interact with the public and modify their behaviors based on both the presence of the participants and each other.
The term generative art is not describing any art-movement or ideology. Its a method of making art. The term refers to how the art is made, and not taking into account why it was made or what the content of the artwork is.
[edit] Examples Composers such as John Cage and Brian Eno have used generative principles and systems in their works. Eno collaborated on the development of SSEYOs Koan generative music system and this software was used in the creation of the album Generative Music 1.
Cut-up technique by Tristan Tzara and William Burroughs, AARON by Harold Cohen, Game of Life by John Horton Conway, Painting Beings by Alain Lioret, works by Philip Galanter and architectures by Celestino Soddu are good examples of generative art in different disciplines.
* Generative music
* Software art
* Computer art
* Algorithmic art
* Interactive art
* Media art
GENERATIVE ART
GENERATIVE ART from 1998 the international Generative Art annual conference organized by Celestino Soddu in Italy with hundred of papers, artworks and performances.
http://www.generativeart.com/
Philip Galanter, What is Generative Art? Complexity Theory as a Context for Art Theory
http://philipgalanter.com/downloads/ga2003_paper.pdf
GENERATIVE.NET - a collection of links and works.
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What a prim and prurient nation we've become A word from the lamp-post will be enough to head off any antisocial activity
How is your mindset today? At the start of a long weekend, with spring in the air, it will probably be in an acceptable state. If for some unhappy reason it is not, you will be reassured to know that there is an ever-increasing number of sincere people, concerned for the welfare of you and your community, who will able to offer assistance.
Because, once we all have appropriate mindsets in place, the world will be a less spiky, difficult and unpredictable???? ? place. Lamp-posts in our cities are soon to be equipped with cameras and loudspeakers so that people can be reminded that antisocial behaviour - dropping litter, being aggressive, smoking in the wrong places, becoming over-amorous in public - is unacceptable in modern Britain. Normally a word from the lamp-post, uttered by a caring copper watching CCTV screens at the local police station, will be enough to head off any antisocial activity. The policy is not about punishment or control, so much as a reminder as to what society expects.
Every week, more people are on hand to encourage us to adopt the appropriate frame of mind. This week, the Institute of Public Policy Research published a suggestion that those planning to travel by air should be reminded of the harm they will be doing to the ozone layer. Like health warnings on cigarette packets, these notices will not be prescriptive, but a concerned attempt to alter the mindset of those addicted to an antisocial activity.
There are many advantages to this method behaviour-management through guilt. Once the virus of generalised disapproval has been lodged in the brain, responsible behaviour becomes part of a self-corrective process. Concerned executives at the BBC, for example, do not have to be told that Benny Hill, still a hit with American viewers, has become inappropriate. "I am afraid that Benny Hill reflects older Britain and our job is to reflect contemporary Britain and the cool shows coming out," a prim corporation spokesperson has said. Soon the pervy, dimple-faced comedian will be disappearing from screens around the world.
This sort of self-regulating social disapproval is usefully contagious; once it becomes established, the need for policemen in lamp-posts is reduced. It is part of human nature that a person imbued with moral virtue will soon want to impose it on others. In 2007, the attitude of acceptably behaved citizens towards those they regard as civic deviants is fierce and unforgiving.
To take an example close to home, anyone rash enough to write in favour of, say, the rights of smokers or hunters is likely to feel the full force of this righteous rage in a way that would have been far less noticeable two or three years ago. Bullying, indeed, plays its part in establishing the right mindset - there are housing estates where communities are encouraged to report and persecute problem families, where an Asbo is a license to harass.
It is difficult to oppose this form of social persuasion. Most sane people disapprove of litter-dropping, violence, noise, public indecency. They are in favour of a responsible attitude to the environment. Mindset management merely takes that process one step further, and then another. The list of unacceptable activities and views grows longer by the day, covering food, cars, words, criticism of religion, body shape, jokes, shops. It is a campaign that cannot end until every form of behaviour deemed to be antisocial is a distant memory.
That, of course, will never happen. This contemporary version of Victorian puritanism has a paradoxical effect on the very people who behave worst. The more they are nagged by a community, the less they want to be part of it. There might be concern, in liberal quarters, that condemnation by the majority might be expressed more directly than a light "tut tut", that something akin to a lynch-mob mentality might set in. Communities that become convinced that individuals are threatening their health, welfare, security, and children may choose more robust ways of cleansing undesirable elements.
It might even be thought that this relatively subtle form of control and social guidance on the part of a self-appointed moral ??lite could eventually transform itself into something altogether less palatable. Once the idea takes root that responsible behaviour is something which can and should be imposed on others, the temptation to expand what is socially acceptable to cover the way people think an???? ?d talk and vote may prove irresistible.
We should be on our guard when good-hearted folk encourage us to adjust our mindset as we book a holiday, or switch on the TV, or when a lamp-post starts talking to us. Behind those gentle admonishments is a bully with an ever-dwindling respect for freedom and individuality.
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