No.18077
>>18024I'd begin by giving some of those channels descriptions to show their significance at least
No.18084
>>18024fuck, old abandoned youtube channels give me such a profound sense of anxiety, they are like deserted commie blocks in digital form.
No.18379
Found an old channel with a anti-viet war swedish song uploaded back in 2008.
https://www.youtube.com/user/dphusion/videosak-47AK-47 No.23616
Rodong (comrade from /GET/ and manager of the booru) found the original harry potter thread on the wayback machine
https://web.archive.org/web/20170610214323/http://8ch.net/leftypol/res/1739472.html#1745693I took the liberty to re-cap the old post and edit in the image to give us a more crisp version of the screencap to post
No.23617
>>23616Extremely based maybe we should put a watermark on that?
No.23749
>>23618hey instead of just slapping "leftypol" on there as a watermark how about you put the actual link to the archived thread from
>>23616Here I shortened it with the other archive site
https://archive.ph/yX2TS#1745693 No.23753
>>18024Web pages and videos are not enough for me. They are static, and the layout of most websites have turned to shit, so when I play a video from 2007 on YouTube it just doesn't feel right.
This is why I prioritize archiving source code. Unlike web pages, source code deployed isn't static and is more of a view of what the world, and internet was like in the past than just static HTML.
No.31141
bump
No.31229
>>18024I want to participate in internet archiving, but I want the storage space so I can back things up myself instead of being dependent on the internet archive. Problem is storage is expensive, at least the amount I'd need is.
No.31241
>>18025this is the chad way to have a subscribers list instead of giving googletube your browsing data
No.34216
>The alienation of the spectator to the profit of the contemplated object (which is the result of his own unconscious activity) is expressed in the following way: the more he contemplates the less he lives; the more he accepts recognizing himself in the dominant images of need, the less he understands his own existence and his own desires. The externality of the spectacle in relation to the active man appears in the fact that his own gestures are no longer his but those of another who represents them to him. This is why the spectator feels at home nowhere, because the spectacle is everywhere.
>Man, “the negative being who is only to the extent that he suppresses Being,” is identical to time. Man’s appropriation of his own nature is at the same time his grasp of the unfolding of the universe. “History is itself a real part of natural history, of the transformation of nature into man” (Marx). Inversely, this “natural history” has no actual existence other than through the process of human history, the only part which recaptures this historical totality, like the modern telescope whose sight captures, in time, the retreat of nebulae at the periphery of the universe. History has always existed, but not always in a historical form. The temporalization of man as effected through the mediation of a society is equivalent to a humanization of time. The unconscious movement of time manifests itself and becomes true within historical consciousness. Properly historical movement, although still hidden, begins in the slow and intangible formation of the “real nature of man,” this “nature born within human history–within the generating action of human society,” but even though that society developed a technology and a language and is already a product of its own history, it is conscious only of a perpetual present. There, all knowledge, confined within the memory of the oldest, is always carried by the living. Neither death nor procreation is grasped as a law of time. Time remains immobile, like an enclosed space. A more complex society which finally becomes conscious of time devotes itself to negating it because it sees in time not what passes, but only what returns. A static society organizes time in terms of its immediate experience of nature, on the model of cyclical time.
>Another side of the deficiency of general historical life is that individual life as yet has no history. The pseudo-events which rush by in spectacular dramatizations have not been lived by those informed of them; moreover they are lost in the inflation of their hurried replacement at every throb of the spectacular machinery. Furthermore, what is really lived has no relation to the official irreversible time of society and is in direct opposition to the pseudo-cyclical rhythm of the consumable by-product of this time. This individual experience of separate daily life remains without language, without concept, without critical access to its own past which has been recorded nowhere. It is not communicated. It is not understood and is forgotten to the profit of the false spectacular memory of the unmemorable.
>When art, become independent, depicts its world in dazzling colors, a moment of life has grown old and it cannot be rejuvenated with dazzling colors. It can only be evoked as a memory. The greatness of art begins to appear only at the dusk of life.
No.34217
>>31306The admins have taken a slower care on promoting this site as some downsizing method. They won’t even create a Wikipedia page even with having resources and ability to do so for more than a year now.
No.34219
>>34217You could create one yourself you know