The distinctions we make are always just ways of seeing; they aren’t lines or divisions in some reality independent of observation. It’s Zeno’s Dichotomy Paradox.
“In a living system, a message passed from A to B consists of a mixture of signal and noise. From the perspective of A, the noise is extraneous, a threat to the successful reception of the signal. But from the perspective of B, this mixture of signal and noise need not necessarily be grasped in the same way. Noise ‘cuts’ the signal in such a way that what is received is very different from what was sent. To put this in a different context, when we listen to what another says, we also take in the hesitations, the changes in emphasis, the slips of the tongue in what they say. For the speaker these are all just ‘noise’ to be overcome. But for us, as listener, these may significantly alter our understanding of what is being said. Noise and signal are differentially distributed depending on the position one occupies in a communicative set up.”
Spencer Brown’s mark consists of a vertical line that separates two side, and a horizontal line that points to one side and not the other, and could thus be called an indicator or pointer. The mark is consciously thought of as one sign but it consists of two components. However, if we start out in this manner, a question arises: who could designate one but not the other component without already having a sign for this particular purpose at this disposal? Thus, we must first of all simply accept the mark as a unified mark. . . .
The excluded is always included by an observer. In other words, the observer includes the excluded as the excluded. This is a two-sided form, which means the boundary separating the two sides must be crossable. An observer can only exclude something that could potentially be included. There are no laws prohibiting a person from flapping their arms and flying into the sky like Icarus because such a law could not be broken—i.e., the line separating legal and illegal could not be crossed.
Horizons are ideal boundaries that can never be reached. We have to oscillate between twin horizons. We can approach a horizon forever but never reach
At the heart of all disciplinary systems functions a small penal mechanism. It enjoys a kind of judicial privilege with its own laws, its specific offences, its particular forms of judgement. The disciplines established an ‘infra-penality’; they partitioned an area that the laws had left empty; they defined and repressed a mass of behaviour that the relative indifference of the great systems of punishment had allowed to escape. ‘ [. . .] The workshop, the school, the army were subject to a whole micro-penality of time (latenesses, absences, interruptions of tasks), of activity (inattention, negligence, lack of zeal), of behaviour
(impoliteness, disobedience), of speech (idle chatter, insolence), of the body (‘incorrect’ attitudes, irregular gestures, lack of cleanliness), of sexuality (impurity, indecency).