It's pronounced Diane. I do data architecture, operations, and backend development. In my spare time I maintain Massive.js, a data mapper for Node.js and PostgreSQL.
Why liturgy specifically, though, if not to trade on other ecclesiastical or pastoral parallels? Aleister Crowley, in defining magick-with-a-k as the enactment of will, considered such examples as banking, potato-growing, and blowing one's nose. Each of these is just as perfectly algorithmic: one obtains a tissue, one weeds as necessary, one invents subprime mortgages. Each produces artifacts with various representative significances, and these artifacts are from the start entangled in further webs of meaning and meaning-production. You may not consider them methods for thinking deeply, but I'd argue at least two of them qualify. Only one is strictly a method for abstract thinking, but that's a comparatively minor detail.
I have to disagree with your characterization and differentiation of other modes as well. Scientific experiments are conducted specifically in hopes that the results are reproducible and can be further elaborated; works of visual art are intended to resonate with viewers and inform their future perceptions and thoughts, and further to dialogue with other artists by developing styles and techniques. Very few things, at least proportionally speaking, are truly absolutely settled. And even a choreographed dance still has something only the dancers can feel.
Liturgy as a mode of meaning-production just isn't all that special. Audiences participate in performances through applause, boos, distracted talking, sudden hushes; bored children stuffed into their Sunday best and dragged to church are practically sessile. It's certainly an attractive point of comparison, and I'd be lying if I said I'd never considered software development in an esoteric light, but the connotations of holiness (in the sense of 'set apart') and gnosis do weigh a little heavily on the parallel.
On the broader point, I definitely agree! The computerization of society isn't happening because it improves people's lives; it's happening because it's profitable, at the expense of natural resources and, more often than not, social and individual well-being. It's more and more important for those of us making a living on that computerization to be asking "is this really a computers kind of issue?" as the clock runs down.
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Why liturgy specifically, though, if not to trade on other ecclesiastical or pastoral parallels? Aleister Crowley, in defining magick-with-a-k as the enactment of will, considered such examples as banking, potato-growing, and blowing one's nose. Each of these is just as perfectly algorithmic: one obtains a tissue, one weeds as necessary, one invents subprime mortgages. Each produces artifacts with various representative significances, and these artifacts are from the start entangled in further webs of meaning and meaning-production. You may not consider them methods for thinking deeply, but I'd argue at least two of them qualify. Only one is strictly a method for abstract thinking, but that's a comparatively minor detail.
I have to disagree with your characterization and differentiation of other modes as well. Scientific experiments are conducted specifically in hopes that the results are reproducible and can be further elaborated; works of visual art are intended to resonate with viewers and inform their future perceptions and thoughts, and further to dialogue with other artists by developing styles and techniques. Very few things, at least proportionally speaking, are truly absolutely settled. And even a choreographed dance still has something only the dancers can feel.
Liturgy as a mode of meaning-production just isn't all that special. Audiences participate in performances through applause, boos, distracted talking, sudden hushes; bored children stuffed into their Sunday best and dragged to church are practically sessile. It's certainly an attractive point of comparison, and I'd be lying if I said I'd never considered software development in an esoteric light, but the connotations of holiness (in the sense of 'set apart') and gnosis do weigh a little heavily on the parallel.
On the broader point, I definitely agree! The computerization of society isn't happening because it improves people's lives; it's happening because it's profitable, at the expense of natural resources and, more often than not, social and individual well-being. It's more and more important for those of us making a living on that computerization to be asking "is this really a computers kind of issue?" as the clock runs down.