András Cséfalvay at Soyuz / Pescara

András Cséfalvay / “Newtoniana – Differentiation, Integration and Culturing”

[On Screen] →

October 12 – 15 November, 2019

Palazzo Mezzopreti Gomez 
Viale Bovio 29
65125 Pescara – ITALY

Newtoniana – Differentiation, Integration and Culturing

The lighting is dark and

The invention of the differential calculus as a mathematic device was born out of need for talking about hitherto undescribed motion. The change of change, or the rate of change. However, please allow me to allude to the terms derivation and integration to conjure a different story, simply because these words will be very useful to us.
 Why do we want to know? why are we so ready to describe change and then so often reluctant to let be



The world as a whole. (pause) It is
hard to imagine as its a statement against experience, but the world does not have parts. Reality is one. … Either a total continuum, or filled with fine undifferentiated grain, but still there is no different parts unless there is intention to see so.

detail with out Newton.

The fly on the leaf on the tree
over the dune can be referenced as many or as one, depending on the size of the viewer, and the intention of the information. Is there a microbial interest driving the infection in the flys brain to the tree to have parts? Is there a tree-dune a fly-leaf, or a tree-dune-leaf-fly?

Back to Newton

How important is it to fester a
sensitivity for the smallest of change. For the faintest of sound. Listen. 
The world is a whole. And to exist in it is: to make sense, to differentiate. To project parts into the one.
How do we make sense of it? I register the change. How this turns into that. How do metals communicate. (Alchemy. someone laughs at me from the future) What stars have to say. (astrology, haha) What is the shine of the sun. And where does god hide its face.(Religion haha.)

DIFFERENTIATION – EXT. Differentiation – subtitle
Sitting around a pile of stone. On the ground. Looking down and pointing at it.

 And the first thing is, give the
most useful names to parts.
I know this, this is a stone. These stones will make up the hill I make. They only have parts which I will find useful to name. And when others come after me, they might agree upon parts unseen to me with senistivity yet unimaginable to me.
Placing multiple cuts through the fabric of world is not relativism. It is just asking questions. What
technology guides us, who is our
messenger, what angel, who brings us news of the thing afar.
This is the story, these are the actors. Stones, flys, trees, gravitational constants, trajectories. And now we know now. There is immediate action through space. We can be touched from afar.


A new sensibility enters the stage.
A new resolution to test the world.
I present my sensitivity, my differentiation to you, my friends, to all of you. And now we must deal with this: what do we make of it.
Are we able to integrate this into our life? Are there new and better stories that arise from my narrative? Or does my story freeze motion, and dull us, am I boring, and no-one can use my thought.
The preciousness of the new knowledge is not in its differentiation grain fineness. It is in its integration potential.
I can invent mathematics and geometry that would make the world seem flat (I am newton after-all). But what use am I getting from that?

Darkness theatricality.
There is no immediate access to the
whole. By what power anyway? It requires a kind of humility that the differentiation I make in the
world is my own creation and
reality both at the same time. But as any good creator, I must be open to the feedback of others. There is no change, there is nothing that can be learned without the risk of being changed irreversibly.
Lets call the balance of the fineness of differentiation and the cooperation value of its integration: culturing.
While it is possible to culture in many ways, it is a matter of intent with what actors do I tell the story of the world.
So I am asking you self, am I good?
Am I a good person?
Have you lost your mind Isaac? You seem to speak of a kind of relativism, embedded in a non-accessible reality, and yet you talk of goodness?
Even when I talked about integration value, it kind of sounds like utilitarian down to earth dirty relativism, but in fact it is guided by the utter utopian common good that is beyond compromise. Beyond what people, and animals, insects trees lakes stones and planets decide.
We must say this together: in a world without facts, only goodness remains.