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Messages - Examiner
One of the more finest examples of death metal, even though I prefer UAFM. I have always wondered why death metal hasn't dwelled more into similar atmospheric territory as Soulside Journey, with more spiritual (and should I say transcendental?) undertones, rather than the grotesque.
There's simply too much production line music (and metal) thanks to the development of such a convenience as protools. Metal should go back to a more organic analog setting, which would hopefully spark a better direction to over digitized and directionless modern metal.
Something interesting to add is that apparently there's a slight grunge influence in Sludge. Whereas I cannot for the life of me realize where this comes into play, I can however recall back to a shitload of Sludge enthusiasts that I used to be friends with and their insatiable love for ALICE IN CHAINS.
What gives? Am I missing something about AIC or is it just the New Orleans music scene connection? I don't think that heroine abuse can connect unrelated genres, or maybe I'm wrong on that issue too.
Well Nirvana was influenced by the Melvins, I'm not sure if that's the case with other grunge bands. There's nothing inherently wrong with AiC, or listening to AiC.
Stoner doom = hard rock + ironic indie rock + doom metal + gimmick
.: Avoid insincere garbage
I don't think this does justice to a wide range of stoner doom and is largely just a generalization. Then again I find the best stoner doom to be mostly just Sabbath worship, which is a generalization on its own.
The complexity of the music isn't as important to me as the organic sound it produces, along with the logical progression and conclusion of the music, which is inherited in most of metal. As said before it puts me in a different state of mind, between sleep and wakefulness.
Quote from: panjandrum;2513609
Question: As one of the first visionaries in Silicon Valley, you saw the initial promise the internet held. Two decades later, how has the internet transformed our lives for the better?
Jaron Lanier: The answer is different in different parts of the world. In the industrialized world, the rise of the Web has happily demonstrated that vast numbers of people are interested in being expressive to each other and the world at large. This is something that I and my colleagues used to boldly predict, but we were often shouted down, as the mainstream opinion during the age of televisionís dominance was that people were mostly passive consumers who could not be expected to express themselves. In the developing world, the Internet, along with mobile phones, has had an even more dramatic effect, empowering vast classes of people in new ways by allowing them to coordinate with each other. That has been a very good thing for the most part, though it has also enabled militants and other bad actors.
Question: You argue the web isnít living up to its initial promise. How has the internet transformed our lives for the worse?
Jaron Lanier: The problem is not inherent in the Internet or the Web. Deterioration only began around the turn of the century with the rise of so-called "Web 2.0" designs. These designs valued the information content of the web over individuals. It became fashionable to aggregate the expressions of people into dehumanized data. There are so many things wrong with this that it takes a whole book to summarize them. Hereís just one problem: It screws the middle class. Only the aggregator (like Google, for instance) gets rich, while the actual producers of content get poor. This is why newspapers are dying. It might sound like it is only a problem for creative people, like musicians or writers, but eventually it will be a problem for everyone. When robots can repair roads someday, will people have jobs programming those robots, or will the human programmers be so aggregated that they essentially work for free, like todayís recording musicians? Web 2.0 is a formula to kill the middle class and undo centuries of social progress.
Question: You say that weíve devalued intellectual achievement. How?
Jaron Lanier: On one level, the Internet has become anti-intellectual because Web 2.0 collectivism has killed the individual voice. It is increasingly disheartening to write about any topic in depth these days, because people will only read what the first link from a search engine directs them to, and that will typically be the collective expression of the Wikipedia. Or, if the issue is contentious, people will congregate into partisan online bubbles in which their views are reinforced. I donít think a collective voice can be effective for many topics, such as history--and neither can a partisan mob. Collectives have a power to distort history in a way that damages minority viewpoints and calcifies the art of interpretation. Only the quirkiness of considered individual expression can cut through the nonsense of mob--and that is the reason intellectual activity is important.
On another level, when someone does try to be expressive in a collective, Web 2.0 context, she must prioritize standing out from the crowd. To do anything else is to be invisible. Therefore, people become artificially caustic, flattering, or otherwise manipulative.
Web 2.0 adherents might respond to these objections by claiming that I have confused individual expression with intellectual achievement. This is where we find our greatest point of disagreement. I am amazed by the power of the collective to enthrall people to the point of blindness. Collectivists adore a computer operating system called LINUX, for instance, but it is really only one example of a descendant of a 1970s technology called UNIX. If it werenít produced by a collective, there would be nothing remarkable about it at all.
Meanwhile, the truly remarkable designs that couldnít have existed 30 years ago, like the iPhone, all come out of "closed" shops where individuals create something and polish it before it is released to the public. Collectivists confuse ideology with achievement.
Question: Why has the idea that "the content wants to be free" (and the unrelenting embrace of the concept) been such a setback? What dangers do you see this leading to?
Jaron Lanier: The original turn of phrase was "Information wants to be free." And the problem with that is that it anthropomorphizes information. Information doesnít deserve to be free. It is an abstract tool; a useful fantasy, a nothing. It is nonexistent until and unless a person experiences it in a useful way. What we have done in the last decade is give information more rights than are given to people. If you express yourself on the internet, what you say will be copied, mashed up, anonymized, analyzed, and turned into bricks in someone elseís fortress to support an advertising scheme. However, the information, the abstraction, that represents you is protected within that fortress and is absolutely sacrosanct, the new holy of holies. You never see it and are not allowed to touch it. This is exactly the wrong set of values.
The idea that information is alive in its own right is a metaphysical claim made by people who hope to become immortal by being uploaded into a computer someday. It is part of what should be understood as a new religion. That might sound like an extreme claim, but go visit any computer science lab and youíll find books about "the Singularity," which is the supposed future event when the blessed uploading is to take place. A weird cult in the world of technology has done damage to culture at large.
Question: In You Are Not a Gadget, you argue that idea that the collective is smarter than the individual is wrong. Why is this?
Jaron Lanier: There are some cases where a group of people can do a better job of solving certain kinds of problems than individuals. One example is setting a price in a marketplace. Another example is an election process to choose a politician. All such examples involve what can be called optimization, where the concerns of many individuals are reconciled. There are other cases that involve creativity and imagination. A crowd process generally fails in these cases. The phrase "Design by Committee" is treated as derogatory for good reason. That is why a collective of programmers can copy UNIX but cannot invent the iPhone.
In the book, I go into considerably more detail about the differences between the two types of problem solving. Creativity requires periodic, temporary "encapsulation" as opposed to the kind of constant global openness suggested by the slogan "information wants to be free." Biological cells have walls, academics employ temporary secrecy before they publish, and real authors with real voices might want to polish a text before releasing it. In all these cases, encapsulation is what allows for the possibility of testing and feedback that enables a quest for excellence. To be constantly diffused in a global mush is to embrace mundanity.
The article might seem a bit naive and idealistic, but the point is clear. It has also bothered me that the Internet is largely just a large hivemind of collective anonymity, ignorance and everything that comes with it. Though parasitism and leeching has always been relevant the Internet, even before this so called "Web 2.0". Information should be freely available for those who seek it, if a person is not willing to seek the truth then he does not deserve to know the truth.