Böcker utgivna av Universal Publishers

This ninth in a series continues this ground-breaking word by word analysis of James Joyce's Finnegans Wake. This chapter features the Holy Spirit ["HS"] acting in and through the human female. The HS, described by Jesus as the "comforter" to follow him, inspires ALP to give comfort to her child and to her husband. With her help, her child Shem comes forth as an individual and HCE comes forth during sex. This coming forth of spirit takes place in Earwicker bedrooms, pointedly not in the church. In RCC dogma dutifully repeated here by the gospellers, the HS can perform only in and for the holy church. Like the good wife, the HS must remain at home. In Joyce's view embedded in this chapter, the HS is freely out and about on her own recognizance and seeking the genuine holy house, the individual human female. The HS seeks the human female as a sympathetic channel to promote the spirit of individuality and human to human connection through mutuality not authority. For the authority minded gospellers, the human female can only come fourth behind the all male trinity and must remain the dog ma at home. ALP is the main agent in the principal events in this chapter: spiritual nurture of her child Shem not to fear his father and sexual intercourse with her husband. In both events and with the HS in her heart, she gives comfort and gives us an example of the Joycean divine combined with the human, a combination that may sound familiar to Christian trained ears. For purposes of embedding the HS in this chapter, Joyce used references to the actions of the HS recorded in the bible, particularly the Incarnation of divinity in the Jesus seed and the gift of hot tongues at Pentecost, both considerable departures from normal reality. In the Joyce-made web of connections, mother's child nurture basks in the glow of the Incarnation and mother and father's sexual congress in the glow of Pentecost.

Starting with a summary of the history of Artificial Intelligence, this book makes the bridge to the modern debate on the definition of Intelligence and the path to building Intelligent Machines. Since the definition of Intelligence is itself subject to open debate, the quest for Intelligent machines is pursuing a moving target. Apparently, intelligent behaviour is, to a great extent, the result of using a sophisticated associative memory, more than the result of heavy processing. The book describes theories on how the brain works, associative memory models and how a particular model - the Sparse Distributed Memory (SDM) - can be used to navigate a robot based on visual memories. Other robot navigation methods are also comprehensively revised and compared to the method proposed. The performance of the SDM-based robot has been tested in different typical problems, such as illumination changes, occlusions and image noise, taking the SDM to the limits. The results are extensively discussed in the book.

This sixth in a series continues this non-academic author's ground-breaking word by word analysis of James Joyce's Finnegans Wake. This volume covers all of the long chapter 2.3 with the intent to explore its 80 pages as an art object. Coming off the last chapter about children, the role performed in the case of children by over-bearing parents is taken over by imperialistic forces in the case of adults. The imperialists consume weak adult spirits by telling them what to do. Anal-retentive children become passive/aggressive adults under the direction of imperialists. They are the "head liners" in this chapter. The spirit imperialists in this chapter range from the church allowing you to experience the joy of sexual intercourse only in the harness of the properly married state, to the state ordering you to kill other humans, to your customers whose desires you must appease in order to do business and to your collective unconscious which houses the collective bulletins registered in human experience. All of these usurpers are deployed to limit your free will and tell you what to do. They speak to your outer ear in order to smother the voice in your inner ear. In terms of RCC theology related to the human spirit, the Holy Spirit is at least theoretically the source of mutuality and is supposed to infuse the spirit of the joined father-son divine mutuality into our human relationships. But that spirit has since Pentecost been locked up in and administered exclusively by the church through its sacraments. In Joyce's theology, a passive Holy Spirit sequestered in the church does register the relationship in the trinity of father and son, but that relationship is not charity but the domination of the father over the son. Joyce sees this father dominance in Christ's fearful reluctance in the Garden of Gethsemane. In this chapter the three main victims made passive by the spirit imperialists are the Captain in the Norwegian Captain tale, Buckley in the Buckley and Russian General tale, and Earwicker in his own pub. The subject arenas for passivity are sex, war and earning a living. In the background as always with Joyce is the passivity of Eve and Adam in the Garden, a passivity that let aggressive TZTZ god into their spirits as fear and dependency and was laid down in the collective unconscious. The setting for this chapter about the human spirit is the sale of alcoholic spirits by Earwicker in his Pub aptly named the "House of Call." With "stout" flowing into glasses and coins pinging into his till, this chapter focuses on what else in the process the Proprietor Earwicker sells to the consuming patrons. And that what else is his own stout, his own spirit. Even though he is the Proprietor, he no longer owns himself. He takes their "orders" and then takes their orders. The audience in this pub setting is exclusively male. And inasmuch as the alcohol does the talking, when these males do and say what they want, they listen to the same old stories and banter at rather than talk to each other. There is no union or communion or mutuality-promoting conversation. Passive/aggressives yell at each other but don't communicate, communication being the mutuality-based network of the Holy Spirit. In a pun that connects much of this chapter, juvenile psychosexual "hang-ups" become telephone-type "hang-ups" in adult communication and mutuality.

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