The world is always breaking
So the world is always breaking; it's in its nature to break.
So the world is always breaking; it's in its nature to break.
Applied to a blog, angkorwatification is a sort of textual equivalent of rewilding. You have a base layer of traditional blog posts that is essentially complete in the sense of having created, over time, an idea space with a clear identity, and a more or less deliberately conceived architecture to it. And you have a secondary organic growth layer that is patiently but relentlessly rewilding the first, inorganic one. That second layer also emerges from the mind of the blogger of course, but does so via surrender to brain entropy rather than via writerly intentions disciplining the flow of words.
When will there be a guide to best practices for archiving the web?
Will the giants responsible for the platformization of the web make the act of digital archival any easier for us?
Is it foolish for platforms like Snapchat or Instagram Stories to brand themselves as “temporary” when temporariness is impossible on our internet?
Should the web exist as something organic, malleable, and destructible –– or as an eternal timekeeper?
Is link rot more of a technological issue or a human one?
Do humans want to know themselves forever?
Too much has been lost already.
The glue that holds humanity’s knowledge together is coming undone.
Links work seamlessly until they don’t.
And as tangible counterparts to online work fade,
these gaps represent actual holes in humanity’s knowledge—
they represent a comprehensive breakdown in the chain of custody for facts.
Weathering steel, often referred to by the genericised trademark COR-TEN steel and sometimes written without the hyphen as corten steel, is a group of steel alloys which were developed to eliminate the need for painting, and form a stable rust-like appearance after several years' exposure to weather. The name COR-TEN refers to the two distinguishing properties of this type of steel: corrosion resistance and tensile strength.
A special contribution of Zen to Eastern thought was its recognition of the mundane as of equal importance with the spiritual. It held that in the great relation of things there was no distinction of small and great, an atom possessing equal possibilities with the universe. The seeker for perfection must discover in his own life the refection of the inner light. The organization of the Zen monastery was very significant of this point of view. To every member, except the abbot, was assigned some special work in the caretaking of the monastery, and curiously enough, to the novices was committed the lighter duties, while to the most respected and advanced monks were given the more irksome and menial tasks. Such services formed a part of the Zen discipline and every least action must be done absolutely perfectly. Thus many a weighty discussion ensued while weeding the garden, paring a turnip, or serving tea. The whole ideal of Teaism is a result of this Zen conception of greatness in the smallest incidents of life. Taoism furnished the basis for aesthetic ideals, Zennism made them practical.