INTRO, OUR INTEREST

During 3 weeks of design theory, we came across many different font types, some of which were far from understandable. Some of these abstract types surpassed the intelligible and had a whole coding system for themselves, in which every letter of the alphabet had a symbol of its own, which should be able to be coded and decoded in order to write and read text.
In it’s own special realm of this font families, there is a book that navigates the imaginary, it’s the Codex Seraphinianus.

text in the codex

It’s creator, Luigi Serafini , was an architect, designer and painter, who published the book in 1981. It took him around 30 months, between 1976 and 1978, in a single room apartment in Rome to create the 360 pages of this curious “encyclopedia”
The book describes almost scientifically a different and strange world, reminiscent of our own planet but equally strange and obscurely abstract and unfamiliar. It is composed by two parts, one which seems to be about human science and a second about general nature, society and ruling structures of this foreign world.
The piece stands for itself, it should be seen as an art book that does have an explanation; it is extremely fantastic and creative with wondrous drawings and ideas, which stimulate your fantasies, and invite you to dream along its colorful and psychedelic illustrations.

At a first glance you will be taken through constant confusion, where referencing what you see from what you know from the natural world leads nowhere. The feeling it creates could be described as the one of a child, scrolling through an encyclopedia, believing that what is written makes sense but is not able to verify if true or not. The pictures are all that is left to rely on and are the actual source of the story telling going on through our heads.
Ever since its publication, this book stayed as a mystery; intellectuals from all disciplines have tried to “understand” and “decode” it. Despite the familiar characteristics of language like rhythm, repetitiveness, paragraphs and even punctuation, there has been no success on making sense of this “text”. It simply can’t be figured out, but why should it? What would the decoding of this alternative encyclopedia bring and why are the efforts centered in doing so? Which interpretation would be the correct/truthful one?

COMPARING THE CODEX TO OTHER BOOKS

The Codex could be compared to the “Voynichmanuscript” (https://en.wikipedia.org/wiki/Voynich_manuscript), written around 1450-1520, which is also also written in a code impossible to decipher and is illustrated with bright colored images of a scientific nature, just as in the Codex Seraphinianus.

The feeling the codex creates could be compared to Aldous Huxleys  “Brave New World” (https://en.wikipedia.org/wiki/Brave_New_World);  a novel about an utopian or dystopian future where everything seems to be so great and neatly organized that it gets scary, and even though it is quite different from our world we see parallels that remind us on how easily our order can slip into the realms of suppression and absolute control, without us even noticing. The aesthetic of the world described in the Codex reminded me of this morbid perfection of the modern world.
In more general terms, the story of the interpretation, coding and decoding of the “Codex Seraphinianus” could maybe be compared as a more recent artistic Bible. “The Holy Book”, which sets a broad set of rules and explains stories through metaphors, could easily be compared since, for centuries, the scriptures have been read, analyzed, compared, re-written, interpreted and decoded by intellectuals and well as whole cultures and societies. But, which interpretation is the right one?

IN RELATION TO PHILOSOPHY

Interpretation is a key element to understanding, a fundamental capacity and force of the human essence. The reason for this need falls uncertain and as mysterious as the subject of this text, but somehow it’s force is so essential and true as any other basic necessity such as eating or reproducing, interpretation is key to learning, evolving, developing and creating, it is indeed inevitable and inescapable, nevertheless, when could we say an interpretation is true?
Plato, tried to explain the burdens/risks/nature of this issue, through what is probably the best known philosophical allegory. It’s the allegory of “The Cave”.

The Allegory of The Cave
People have always lived in a cave and haven’t seen the outside world. There is no natural light, and all the inhabitants can see are the shadows on the wall projected by the light of a fire. They are fascinated by the reflections, moreover they believe those shadows are real and if you concentrate, look and study them, you will understand and succeed in life. They don’t realize that they are looking at mere phantoms.
One day by chance, someone discovers a way out of the cave. At first he is simply overwhelmed and dazzled by the sunshine in which everything is for the fist time properly illuminated, and once his eyes adjust to the light, he encounters the true forms of the shadows he had been seeing on the cave. Previously he had been looking merely at phantoms, but now, he is nearer to the true nature of being.

When the cave dweller crawls back into the cave, he is confused by the dark setting of his previously familiar space. Confused, he tries to explain his co-habitants about what he just saw and discovered, about the truth he had witnessed. At first, the other cave dwellers don’t understand his ideas, they believe he is being sarcastic and at some point, even plot to kill him.
This allegory is a symbolic explanation of philosophy and humanity; Cave dwellers are humans before philosophy, the sun the light of reason, and the messenger a philosopher (and what happens to the messenger, is what truth tellers can expect when they take their knowledge back to people).
This allegory is a warning as well as an explanation about the risks of pursuing the truth, of thinking and exploring, but, where does the force of wanting to understand, to think, to decode and understand come from? Science is maybe busy trying to find the truth of things, while art is maybe one of the fields looking to solve the bigger question, WHY?

MEANINGLESS ART, IS IT TRULY MEANINGLESS?

It is believed that the Codex Seraphinianus doesn’t have a purpose, but do purposeless things mean nothing? Is the same to make an incomprehensible statement than making no statement at all?
In art and out contemporary times this is a burning question looking for an answer. E.g. What is tho be expected from a stone carver artist today?
Stone Carver: I want people to see that I pushed the material as far as I can possibly go. I maybe want people to see themselves in it. Maybe that they wonder about my reasons for carving it. I want them to argue about why did I make it the way I did and maybe have different ideas of what the reason and its purpose is.

CONCLUSION

Philosophy as seen by Plato and many others, is a practice that will teach us to live and die well, some sort of therapy for the soul. Pieces like the Codex Seraphinianus, despite it’s attractive and superficial nonsense take a stand towards curiosity, imagination and discussion. It encourages doubt and reflection, study and analysis, key element to critical thinking and human/personal/intellectual development but most important, it encourages imagination.
The book gives us back that brave imagination of a child, that creates the story itself by looking at images and assuming what is written. The book is an invitation, to exercise our imagination again, another time, its another chance for the adult to go back to the golden age of childhood, before going to school.
Weather its real significance has, will or had ever existed shouldn’t be the main focus, instead, we should appreciate the process of adapting our eyes to the light and be courageous enough to be doubtful and think, go out of the cave even if what we see is confusing, truthful or not.

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Umberto Eco in his Six Walks in The Fictional Woods is referring to the idea of an optical illusion, for explaining how we are perceiving the fictional novels. Throughout his essay we are being shown, several illustrations with which he is visualizing the concept behind his es- say. Although it is not a children’s book, he is adding the illustration for the means of having a common understanding on the topic he is referring to and the concepts he is presenting.
While in children’s books, unfortunately, the freedom of the child using his fantasy is taken away, by – and thus imposing the fantasy of – one or more grownups, directing them in what they must see and understand as to have a common memory. I will come back on this subject later.
In Eco’s book though it is necessary to have the same understanding of the concept he is proposing. He is pointing his finger, saying “this is what I mean and not other”. Being able to maintain a certain common understanding, while using words, either in speech or writing is very difficult, as De Certeau is pointing it out in The Practice of Everyday Life:

“The readable transforms itself into the memorable: Barthes reads Proust in Stendhal’s text; the viewer reads the landscape of his childhood in the evening news.”

Simply because we have agreed that, say: cup is a cup it does not mean that we are talking about the same subject/object. Each of us are having a specific memory of the word, being related to either the time we have learned it first, space, surrounding, atmosphere, mate- rial, color, size or form, are additions to the experience we are relating the word to.
When we say the word cup we refer to all the cups from everyone’s memory, and to the only one cup we relate to personally, all the cups we have happened to see, and even the ones we do not yet know about.
Here I will make a short parenthesis for coming back to what I have said above, about the common memory of the children, whom have shared the same book in the past. Clearly there are a few objects in each generation (related to time) or cultures (related to place) we can think of, that are bringing a sudden nostalgia. Referring to one of these objects from our common memory, has the power to affirm and acknowledge the ground where one that stands facing the others. Thus sharing a specific memory of a specific object can be decisive for taking or not part of the group.

Once this idea is settled there is no need for other words to explain ourselves. We now can trust each others understanding on a number of other discussions, that we do have similar experiences.
Let’s take the 90’s generation as example. We might have experienced objects as Tamaqotchi, Nokia Querty, Pokemon and Dexter’s laboratory even though we come from all different countries and cultures. Recently I have participated in a some similar talks in a few different settings about Tamaqochi. It seems that somehow the memory of this object, keeps reoccurring. There are exactly a few specific answers to the question: “Oh! And do you remember Tamagotchi?!” that represent the object at it’s best and everyone understand their meaning.With or without the additional –
annoyed : “Oooh! Noooo, please….(it was such a stupid game, it would always die during the class)” .
and the enthusiastic : “Yes Yes! (I actually had a few)!”.
Whether one remembers more the annoyance or the pleasure, in the end both sides know exactly what it all meant or felt like. Thus trough sharing a common reference point they are becoming ‘a group’. They can now feel closer by the fact that they have shared a common/similar experience. Trough sharing a common experience the ‘other’ becomes ‘we’. While the ones that did not share the experience have a harder time to relate to the word and the meaning it carries with it.
This of course is a simplistic example and as such I am here not discussing the importance of sharing the idea of the Tamagotchi persé as an object/name, or as an experience, but replace it with something of a bigger importance – and that is where we, although having developed language to be able to transmit thoughts, can not get over the struggles of truthfully understanding their meaning and in some cases we overlook their importance by not being able to relate to other people’s experiences only trough words.

download this thesis by Andreea Peterfi
all rights to this thesis are property of the author © 2016

1933. 

John Laxaabakk was born in Sultielma, a small mine village in the north of Norway

2010.

My grandmother’s stepsister came from Holland to Gothenburg and told us (my family) that he (John Laxaabakk) had been living in our city in Sweden but now had passed. He had been laying in his apartment without anyone knowing it for almost a year.

2010.

We went to the apartment. It was sad, beautiful and intense.

There were decorative things everywhere, carefully chosen places for everything, there was a presence of life even though no one was there. Red velvet curtains, golden frames, vitrine cabinets, books, records, video games, posters, cassette tapes, paintings, instruments.. It really felt like we were invading someone’s home. Someone’s own important and personal space.

John Laxaabakk was rejected by his mother and father (my great grandfather) because of his sexuality.

My grandmother moved to Sweden to work at a factory when she was 16-17 years old. I do not think they ever saw each other again, but I’m not sure of that, I never met her either.

2016.

When we got the assignment to make a mask/headpiece inspired by someone else I immediately thought of John, I had been thinking about that I wanted to make a work inspired by and for him and with this project I saw that opportunity. The process have been quite complicated for me, both emotionally and aesthetic wise. I did not think of, at first, that when you bring something personal like this to school, or let’s say the public you have to be completely open. I learned that the information I have, my process and and final work is for everyone else to judge even though the subject is highly personal. In the end I saw my work as a homage for John rather then a mask of him

–

I started working with what I had, pictures we took when we visited his apartment, researching the village he came from, listened to cassettes he recorded where he sings and plays the guitar. I had some contact with his sister although she seemed a bit distant to wanting to talk to me about this. And I had to respect that. I decided along the way to focus more on what I saw and felt when I looked at what I had and thought about him and his life destiny.

I remember I was touched by the theatrical interior John had. I’ve always wanted to have red velvet curtains as well. I imagine us sharing an interest for the dramatic. That is another reason why I chose to work with John in this assignment. It seems that he has been forced to act during his life. That social conventions and the time and environment he grew up in didn’t accept him for who he was or wanted to be. I extracted colours in his home, thought about music he listened to and what titles in his bookshelf I could see from the old pictures. I started experimenting.

But realized it was way to “spacey” an I needed more decorative elements for it to be right. I listened to songs he recorded, here is one of them with a musician he admired, Nat King Cole with Nature Boy. Further down in the text there is a song from Monica Zetterlund, Swedish jazz singer.

I made it more romantic.

And started working on a costume as well. I felt I could not say it all with a headpiece. I got some dark red fabric and used interior fabric in beige and white to drape and improvise shapes and qualities.

I made the arms long to show the feeling of being captured and I added more and more layers to the costume, the person who wears it is captured but beautifully so, like a Geisha.

When I was almost done with the costume and mask I still wanted to add something more. This project was getting bigger than I had anticipated but I went with it because it felt like the right, and only, thing I could do. There was so much to say and somehow I started to get to know this person a bit, through me. My mum showed me a diary she had found the day we were in John’s home and I decided to make a small booklet out of it. He only wrote small notes a few times a month but it shows his delicate observations, his finding out that he got cancer and his quiet joy and ode to life.

2005/2016.

“At the doctor’s 9 a.m

Found out there is something wrong in my stomach

He called Axess.

And got me an appointment at 8 p.m”

“Taxi to Axess.

              The doctor found a tumor in the kidney.

               He faxed Ben, he called me and told me.

               Sahlgrenska next.”

“Grey & rainy.

No spring in site.

Suppose to get colder again.

Am a bit depressed.

But it will pass.

As long as there is life e.t.c.”

Results.

To complete the costume I made a pair of platform shoes in wood before the presentation. I wanted to be taller and more restrained to really get into the feeling of being restrained. However I should have covered them because they took to much attention from my other work. For the next presentation I will have worked on them for a bit, to make them more low key.

Thank you, John. 

I am glad I did this, I hope you are too. And I hope you know that I would love to have gotten to know you. I would have love to talk with you about music, books and all the other things that are important in life. Even though you had a tough time sometimes I see your love to life through small windows  in your home, music, writings and photographs. Thank you again.  

photo of Laxaabakk

[audio:https://designblog.rietveldacademie.nl/wp-content/uploads/2016/04/Monica-Zetterlund-Trubbel-live-1968.mp3|titles=Monica-Zetterlund-Trubbel-live-1968]
Sound file: Monica Zetterlund – Trubbel (live 1968)

– – – – – – – – – – – – –  – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

A WIDE VARIETY OF BOOKS
AND A BRIDE WITH NO GROOM 

(Roughly about emojis)

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The first time I saw Emojis  was 4 years ago, around 2011. I had done that big investment and changed my Blackberry for an Iphone. Coming from the Blackberry world it was very important for me to be able to chat for free so I downloaded Whatsapp, which was gaining popularity in my Ecuadorian chatting circle of life. But coming from the Blackberry world I was also missing to be able to send their super cute “Smileys” (how I called them before calling them “Emojis”, by the way my grandmother calls them “caritas” which means “little faces”).

Smileys, Emojis, or Emoticons where not included in Whatsapp and apparently they were not in my super new and slick Iphone neither. A friend recommended me to download an app called Emoji Emoticons, this applications was going to somehow make a Emoji Keyboard appear in my Iphone. So I did 

I remember finding very strange the fact that this Emojis will appear in my keyboard as another language. Between the options I had I could either write in Spanish or write Emoji. Technically I couldn’t do both in the same time. Emojis in Iphone interface at that time weren’t categorize as a complementary element to written words, as they appeared in my BlackBerry. Rather they appeared as a whole new language. The Emoji pack for the Iphone was also a lot wider than the Bb Smiley pack. Suddenly having so many options made me question my real need for them. They were all new so I was not used to them and they all seemed not suited to my usual way of communication and a bit arbitrary. Somehow because they where not the Emoji I was used too, they also felt “un-official”. I knew I could demand them to be official and that I couldn’t defend that the Bb smileys were official indeed, but I think it was an interesting instinctive (?) reaction.

I asked myself for example if I will ever need 4 Volumes of books (each one with their own color) and 3 types of notebooks.Where was the ecuadorian flag? And why was there a Bride and not a Groom? What happened with him? Is it the hat? This little and easy remarks (maybe a little bit too easy: Pseuo-Nationalist and Pseudo-Feminist) catch my attention. With the time Emojis started to be used more and more and they started to feel like a some-how “official” thing. Despite this the arbitrary feeling to it was still there. They were being used for a lot of people but were they representing this people need of communication? (AND NOW OMG, MY QUESTION HAS BEING HEARD BY THE GOD OF ADVERTISING AND Always™G is also bitching about Feminist-Emoji-Rights…: Always #LikeAGirl – Girl Emojis)

The ancestor of the Emoji is the “Smiling face”, even though earlier versions are known, Harvey Ball is recognized as the official designer of the smiley, he did it back in 1963. Emoji were born in the late 1990’s created Shigetaka Kurita, an employee at the Japanese telecom company NTT Cocomo. Kurita came up with the idea to add simplistic cartoon images to its messaging functions as a way to appeal to teens. He draw them using a pencil and a paper in a 12 by 12 pixel grid. This is how he came up with 176 crude symbols representing from faces to music notes. This emojis were a hit in the Japanese market, and other mobile providers adopted this feature. In 2007 when the Iphone appeared Apple and Google realized that they had to catch up and they added their own Emoji keyboard in the Iphones. This feature was hidden in the US Iphones, but we soon discovered that we could download an app to make them appear. By this moment the propositions given by provider were partially overlapping symbols and had its own way of coding. Emoji from a different provider often could not be displayed between them. Also emoji via email was a problem. 

(This is a landscape painting hanging in the wall of this article for decoration and recreation purposes)

So Emoji added to the Unicode Consortium in 2009.Unicode which was founded in 1990 is a network of contribution members. This is the organization who punctuates, encodes, names and sketches Emoji to make sure that each platform (e-mail, iOs, Android, Google, etc) shows the same character. Then each platform can design their Emoji.  Since then the Unicode Consortium adds new Emoji features each year. This emoji features are held by employees from Apple and Google…

In June 2015 there were 37 Emojis added, including an upside-down smiley, a nerd, a robot, a taco, a cheese, a hot dog, a mosque, a synagogue, etc. They also enabled, understandably, the option to change the skin tone of certain human-emoji to different hues on the FitzPatrick Scale, a “recognized standard for dermatology”

Looks quite hard to determine what Emojis are needed to represent all the Emoji-users needs for communication, it is clear that we are looking for solutions to be more expressive via text, but in the same time it also sounds too-easy easy to ask for emoji-representation of everyone. Tyler Schnoebelen lingüistic-related man has done some observations. As he says, “we’ve learned to talk, and we’ve learned to write, but we’re only now learning to write at the speed of talking (i.e., text), sending messages over vast expanses, absent any physical contextual clues. If you are talking to someone face-to-face, you don’t need an additional word or symbol to express “I’m smiling” because you would, presumably, be smiling.” But when we text between each other we loose all the non-verbal faculties like vocal intonation and body-language. Thinking about texting in this way makes very clear the necessity of a body-related language to emerge among chatters to leave intentions clear in a fast, casual way as easily as making a gesture.

But Emoji are not as limited as body-language. Because among this very understandable body-expression conventions we also find other pictograms. Pictograms that seems to represent objects, actions or just words. And that have no defined meaning. This is the shady part of emoji. One of the reasons for which we cannot communicate solely with Emojis. With the times though there are some interpretations that have been stablished among certain people for example the girl with hands up in her head is in Japanese context a gesture for “OK”, but in other contexts is mostly interpreted differently. Each Emoji is still very much open for interpretation and I guess with time this language will be shaped to fit our needs for communication. We will add emojis we need and the existing emojis will be filled with the needed meanings. Until then I guess we will keep playing with this pictograms in this shady zone trying to scape from the limitations they offer and trying to use them our way. Hoping also that Emoji will find its way to make us all Smile and will not create any sort of discrimination feeling to start a war, or a second feminist revolution. 

Thats all I have to say. But I have also this emoji-related links to recommend: 
emojipedia.org
Tearsofjoy.nl
emoji.ink
emojiliteracy.com
emojitracker.com
emojinalysis.tumblr.com/
emojicate.com/

And things to read: 
nymag.com/daily/intelligencer/2014/11/emojis-rapid-evolution.html
time.com/2993508/emoji-rules-tweets/

In 1977, the office of Charles and Ray Eames made a short film
depicting the relative scale of the Universe in factors of ten.
The film begins with an aerial image of a man lying on a blanket; the
view is that of 1m2, then slowly zooming out to a view of 10m2,
revealing a man and woman enjoying a picnic in the park. The zoom-out
continues at a rate of one power of ten every
10 seconds, ending with a field of view of 10m24, or the size of the
observable universe. The camera then zooms back in
at a rate of a power of ten every two seconds to the picnic, and then
slows back down to its original rate into the man’s hand,
to views of negative powers of ten—10m—1, and so forth—until the
camera comes to a proton in a carbon atom at 10m—16.

The analogy of cropping to and fro in the film suggests both an
interpretative view of an archive and an insight into provenance,
panning back to view it as continuously evolving means.

Slides function as a tool for teaching and this magazine presents
itself as a series of translated lectures by eight teachers from
various fields of study within the Gerrit Rietveld Academie. 8000 of
these slides were digitally scanned and structured as originally on
the shelves, then printed collated and dispersed to the teachers as
contact sheets.

On 8th April 2009, the new interpretations were presented and
recorded. After transcribing, the lectures have been edited into a
printed report of the day.

  download Gray Magazine # 5 [this is a 44 MB document] :
For more information on this and other lecture projects based on the same archive, read Gray Magazine #5. Get your own hard copy from the Library

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Visit all “50TravelTags”

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from the Designblog tag-list.

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browse mapping by Maria Micheva

It is not easy to navigate in the design world, let alone Designblog.
The 979 postings and over 2000 keywords turn it into a subjective maze. How are you going to find an entrance to amazing stories and surprising opinions. In-depth interviews and downloadable theses and research papers.
Before you know it, you turn from user to participant of a universe that sucks you in or swings you out.

browse mapping by Severin Bunse

Students from A group decided to help you along by browsing the blog for you. Becoming your guides, in a manner of speaking. Creating new tags that can serve as “Travel Tags”. [invention, ice-cold, climate, crisis, fun, erudition, rules, gravity, convention, removable, purple, symbol, social-talk, audio-zine, similarities, mode, funny-story, flexibility, women, do-it-yourself, icon, sharing, interpretation, role, masterpiece, travel, imagination, slowMe, play, peaceful-living, mystery, sexuality, reflector, 0-dimension, no-comment, theater, ideology, dress, sharing, hidden, art-of propaganda, dependency, break-up, sign, young, pulling-pushing, conditional, breakfast, porcelain, Norwegian-mythology]-tt. You can look them up in Designblog’s tag-list, under [50-TravelTags].

browse mapping by Anouk Buntsma

Browsing surely illustrates that Designblog can become a true Pandora’s box. On the TravelTag poster, which was printed on this occasion, you can see a selection of their journeys in the form of ‘browse-maps’. Visualizations of their browsing history. These visual sketches show clearly that browsing through the blog leaves a clear individual trace. No person experiences it the same way. The blog creates –by design– a colored travel experience that synchronizes with your personal taste and ambition.

For the first time in fifteen years an overview exhibition on the work of the French artist Sophie Calle is organize in The Netherlands. Central work in this exhibit is “Prenez soin de vous” (Take care of yourself), in which Calle invites 107 women from a ballerina to a lawyer to use their professional skills to interpret an email in which her partner breaks up with her.

Sophie Calle is part of the April 1st BasicYear Design Trip
look for more on Sophie Calle
newspaper article NRC  9/5/2008 (dutch) pdf

left edition 1 booklet • right edition 2 booklet

What kind of object is a book? How can it be used and how can its user relate to it? Co-auteurs of ‘Titel van dit Schrift:’ (translation ‘Title of this Notebook:’) marked traces in the publication, leaving layers of reactions and transforming the previous edition.

audio dialogue fragment edition 2 booklet

left edition 1 booklet present at 'Acting the Script', Graduation Show Gerrit Rietveld Academie, Amsterdam 2009.

After writing my Bachelor thesis in 2009, I am now interested in how this material can be interpreted in speech and voice. This i have investigated through several dialogues and performances. From these events, quotes and words have been selected. With the residues of the booklet, i composed a musical performance for solo voice which will be presented live at Vondelbunker, Amsterdam, within a new setting during the ASCA exhibition 28 March to April 1st 2012. Listen to my interview

Download this thesis: Titel van dit Schrift [dutch language]

more: www.jannekevanderputten.nl [link]

And again repetition. It’s also ironic, to repeat a search for repetition. But this time it’s different:
this time it’s art;
this time it’s pink;
this time it’s really big;
this time it’s Sophie Calle.
But still it’s repetition

A letter, over and over again, but the same letter. 30 women from different ages, professions, layers read it, interpretate it into what they think is the content. Now suddenly it seems not to be about the same letter anymore, but it is!
Repetition in language apparently is different than repetition in forms and shapes.
Language has a personality to it that by the slightest (miss) interpretation or (miss) understanding, the content seems to change. So now it’s not a repetition of the same letter 30 times, it’s about 30 different letters.
I get confused now, because I seemed to think that our interpretation of forms, prints and products would be more alike for everybody. Because a form is a form and a product is a product. Because we learned a cup is to drink from, we see a cup to drink from.

We also learned the meaning of words, but somewhere through life these meanings seem to form itself into (slightly) different ones.
Our idea about forms and products are also changing through life, but it somehow seems to me that there is more of a conventional thing to it, or al least a less personal one. At least the function.

cat.no. -call-2

keyword: repetition