i really need to sort out this place, send it somewhere

Spin places us within the network nodes of consumption and generally speaking within the consumer culture as a whole. It is about turning circles into points. Centrifugal forces are natural - things get pushed to the outside of a spinning container. At the same time, the spinning container exerts an apparent centripetal force, conflating the cycle to the point, hiding habituation and repetition by making it seem to be the point, whilst it remains by the nature of the centrifuging, indefinitely pointless.

We see this in advertising, the domain par excellence of spin. The repetition of the advertisement is effaced, replaced by a linearity (continuity of pointedness) across time that we come to depend on not as repetition drawing us in, but as a string of events, of points, drawn across our everyday lives, binding us together, placing us in the hubbub with the blanket of the familiar.

Here I'm borrowing phrasing without fully understanding the context it was borrowed from. This is based on Luhmann's use of the phrase functional subsystems, and as far as i can tell it means subsystems whose relative boundaries are defined by the function of their constituent elements.

I would like to approach the body as a kind of sedimentation of diachronic loop network. Rather, if the loop network is a stasis of place, or dynamic placement system, then the body is in a sense a history of the places that one has been, a product of the processes of every given mode of the loop network. To that end, bodily awareness is as much an awareness of the couplings between the various modes of being in the loop network.

web 2.0 seems to assume that content creation is a side effect of community creation. it is also bound to the notion that markets emerge from communities, and that communities define the commodities by the manner in which they objectify or structurise interactions.

some clarification of this phrase is necessary. firstly, it is apparent that there is somewhat of a minor tautology in this if one has an understanding of revolution in the politico historical sense.  of course, I am using the phrase specifically in relation to the notion of open-networks, of which the current Internet is the most salient and ongoing example.  in the early days of the Internet, much was said of its democratising potential, and this coupled with the digital revolution would herald in a new era of public participation in the processes that shape our political and cultural landscape  (see Rheingold for a particularly buoyant assessment of this potential).  Whilst I similarly believe open-networks have this potential, what I am more interested in is the sense in which open-networks (especially inter-networking hubs such as the Internet) facilitate a general coming together of social systems, or members of differing social groups, in a common environment of circulation and hence social interaction, stripped of some of the more cemented mechanisms of spin found when we engage in face to face contact, that bodies have baggage.

In a sense, I am interested in a general notion of communion, and its relationship to a media commons, and the manner in which political, cultural and spiritual communion can be instigated in an open-network where the primary mode of interaction is that of the e loop, and reinforced through a practice of repetition.

this relates specifically to the idea of a culture of repetition. (see Fink and Attali)

As mediatised culture creates a system for circulating representations of experience, and indeed, our internal representations of experience become symbolically mediatised, so too our experience of time is in effect submitted to a constant demand for synchronisation. The desynchronised nature of the net allows some freedom from this, in that for instance, news is no longer restricted to a specific time of day. Schafer and Truax speak of this also, especially Truax, in their discussion of radio programming. Similarly, the length of music over time has been reduced to fit more easily machine processable in a progression from symphony to pop song (straying from known ground here as its quite possible that pop is traceable from folk music forms).

When you find yourself in the thick of it

Help yourself to a bit of what is all around you

so say the Beatles in Martha My Dear.

being in the loop is the definition of fitting in, and if we are not in the loop we are considered to be inadequately placed to take advantage of all it is that out current social situation (relation to the social systems governing (read colonising) the domains of perception in our current structural coupling via observation with our surrounding environment). however, if we are not in the loop where are we? effectively, we have inadvertently fallen into loopholes.  we are hence well position to take advantage of the thick of the loophole which is in fact a clear and unobstructed access to interacting cycles unfolding around us.

Circulation is the repetition of motion along specified routes of transit; withon a medium. Circulation is not circulation without such repetition - that is, the transit, when repeated, becomes circulation. It is a transit loop. It is a history of couplings between a subject and environment. Broadly, circulation is those processes responsible for the circulation of energy, matter and meaning. IN particular, the attention here is on the systemic nature of these processes, and the circuits that arise from the histories of their transits, transitions and transformations.

I have no idea who most of the participants are in this event, but I do find the occasion moving. It is occurring as I think about the very same issues pertinent to this paper. That is, the issues of circulation of knowledge, of the mediated and hence amplified circulation of dialog as a form of interaction and problematic negotiation. It's difficult to guage the success of this kind of event, yet it remains precisely a model of how we could act in unison across divides. There is a certain symbolism in the round table, whereby every participant must face each other, and hence every participant is in the loop. But they all have there backs turned to the outside, which makes it easier to get caught up in excessive self reflection.  It is interesting then, that the addition of the camera turns the participants gaze to the outside, as a mirror of the outside, whereby the participant simultaneously speaks to both the loop and the outside.  The outside is mediated.