[...]h” or “perhaps” introducing a zone of ambiguity in people's lss="trms">relationship with each other you might get something lss="trms">social. subjunctive mood (konjuktiv) not only is to zusammenbinden the elements of semantic also to zusammenbinden the the people who are speaking in these terms.

cooperation is a rehearsal not a performance.

public real made of people who don't argue in behalf of their own lss="trms">interest but to think most dislss="trms">interestedly.

my talks/works is about how we make sense of our environment, the lss="trms">network that we live in and the texts and discourses that we are lss="trms"nttrm="already,spread">reading and lss="trms">writing.

how shyness (even) look likelss='qstn'>? can we recognize it when we see itlss='qstn'>?
what is feeling comfortable in the lss="trms">presence of strlss="trms"nttrm="danger,stranger">angerslss='qstn'>? not lss="trms">verbally i mean, physically.
lss='thdf'>the notion of being comfortable in the lss="trms">presence of lss="trms">difference. being physically comfortable in lss="trms">presence of the people who are not like yourself.

the subjunctive is the lss="trms">language that the shy uses lss="trms">naturally, which is one of the necessary elements of cooperation. in contrast to subjunctive speech, there is declarative speech is a form of declaration invites sublss="trms">mission, and it invites sublss="trms">mission because somebody else defines for you clearly what something is about. there is almost an lss="trms">erotic of that, they really now what they are on about, they really know who they are, and you become a lss="trms">spectator to their delss="trms">finiteness. giving yourself up to somebody who seems more defined and more purposive.

<lrg clss="large lg2" stl="font-size:111%"> cooperation in islam is not a personal experience, it is something that is enlss="trms">coded in very strict ritual. it is not an act of choice. cooperation is not a duty but a desire.

my talk is a fancy and careful way of lss="trms">responding to the voices of other. the ones that are sounding in my ear. (inslam, shakespear, math, that girl in enghelab square, etc.). i am not good at immediate reaction, so i lss="trms">respond with a delay and a lot of playfulness and black holes that come in to be of the part of this, by this lss="trms">relationship to the Other, that is manifesting itself through the lss="trms">language of the Other (islam)
lrg>
In my performative practice, I seek a way to approach thinking about things that arrests my curiosity. It is a form of commitment to what comes forward and calls for thinking, an attention before what I do not know. My Talks are fancy and careful lss="trms">responding to that otherness, to the voice or face that speaks to you from somewhere that you cannot yet locate. This call could be from a sadistic super-ego inside or l clss="ppl">Shakespearel> or kleinen Maulwurf, der wissen wollte, wer ihm auf den Kopf gemacht hat.

i am not just lss="trms">interested in my own foundational lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors.
is there an amateurishness at the lss="trms">intersection of art and philosophy that i am drawinglss='qstn'>?
what is amateurlss='qstn'>?

the fact that i am giving talks is very much related to the lss="trms">social culture around me, in Germany the culture has a taste to lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen and there is an lss="trms">interest for speech. now i get it like in the case of warhol he is rethinking his surrounding culture which is dominated at that time by pop, media and celebrity. i am rethinking the academia and philosophy that is in lss="trms">relationship with the arts, my issues and lss="trms">interests are lss="trms">different than warhol for that lss="trms">matter. i am enthusiastic and extremely lss="trms">interested in the lss="trms">material that i am working with, and at the same time overthrown by it and i believe in it, in the same way that maybe warhol believed in pop culture and business.

the nightmare after performance

lss='thdf'>the notion of lss="trms">skill in art, performance, life, work

trauma, in the experience of the trauma, the source mixes, and lss="trms">articulate in lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and hubric signifiers.

lss="trms">relationship between older works and performances, the issue of lss="trms">skill and lss="trms">technology.
it took 60 years after the developments in tempering lss="trms"nttrm="metaph,metamorph,metabol,metal">metal, for barnors to learn new nigf lss="trms">techniques. this is common in the lss="trms">history of lss="trms">technology, that a tool appears before people know how to use it. do we know how we can use computerslss='qstn'>? when we master a lss="trms">technique, its uses are not immediatly clear.

getting lss="trms">interested in the wrong answer in the four answer lss="trms">question.
no lss="trms">skill develops without a good dose of curiosity. which enables us to think about what might be, rather than what is.

There is a half-relss="trms">membered discussion of Sigmund l clss="ppl">Freudl> I lss="trms"nttrm="already,spread">read once in a lss="trms">book and which I have been paraphrasing regularly ever since. It said that for l clss="ppl">Freudl> dreams were a way of thinking by doing. You run, you cry, you kiss, you lss="trms">love, you cheat, you argue, you fall, you kill, you eat, you sing, you get lost, you lss="trms">travel back in time, you become somebody else – but you do it all in your head. You do it in your head and so it is thinking, just not a thinking we recognize as thinking. When I am dreaming I am lss="trms">composing thoughts in the way an artist lss="trms">composes a painting or a witch a potion – an assemblage made of bodies and places and actions. An lss="trms">embodied thinking, that is no less eloquent or extraordinary or transformative for being so.

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...One can chat and gossip but it is forbidden to preach, lss="trms">lecture or lss="trms">instruct.”
Claudio Magris’ Micronismi

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(butler)

the structure of address itself

although I did not know in whose voice this person was speaking, whether the voice was his own or not, I did feel that I was being addressed.

To lss="trms">respond to this address seems an important lss="trms">obligation during these times.

It is about a mode of lss="trms">response that follows upon having been addressed, a comportment toward the Other only after the Other has made a lss="trms">demand upon me, accused me of a failing, or asked me to assume a lss="trms">responsibility.

The structure of address is important for understanding how moral lss="trms">authority is introduced and sustained if we accept not just that we address others when we speak, but that in some way we come to exist, as it were, in the moment of being addressed, and something about our existence proves precarious when that address fails.

...the lss="trms">demand that comes from elsewhere, sometimes a nameless elsewhere,...

We think of presidents as wielding speech acts in willful ways, so when the director of a university press, or the president of a university speaks, we expect to know what they are saying, and to whom they are speaking, and with what intent.

...perhaps we should think more lss="trms">seriously about the lss="trms">relation between modes of address and moral lss="trms">authority. (also one of the issues in today's performance art)


lss="trms">narration is always judgment
lss="trms">affective lss="trms">intervention


why should i lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to youlss='qstn'>?
because i have a voice!


visual culture has lss="trms">different strand from lss="trms">lecture culture. people are able to express themselves with lss="trms">verbal signs long before they can draw anything, using visual sign (picture<lgc clss='lgc'>:lgc> a drawing by lss="frds scrmbld">Hanno). lss="trms">verbal lss="trms">language because of its easy everyday usage has become mundane and lss="trms">instrumental to lss="trms">communication, visual sign due to its learning curve and lss="trms">skillfulness belonged to the art domain.

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lss="trms">transitive lss="trms">verb constructions are the ones that require a direct object in order to complete the meaning and to be grammatical. Used in theater, between director and actor, by lss="trms">communicating with lss="trms">transitive lss="trms">verbs actors can perform the lss="trms">language of the director.


lss='mywrk'>my work lss="trms">embodies and lss="trms">communicates a desire to lss="trms"nttrm="already,spread">read (and lss="trms">write) texts



<lgc clss='lgc'>[lgc>steiner<lgc clss='lgc'>]lgc>
in lss="trms">Greek mythology the lss="trms">poet and the seer are blind so that they may, by the antennae of speech, see further.

One thing is clear<lgc clss='lgc'>:lgc> every lss="trms">language-act has a temporal determinant. No semantic form is timeless. When using a word we wake into resonance, as it were, its entire previous lss="trms">history. A text is embedded in lss="trms">specific lss="trms">historical time; it has what lss="trms">linguists call a diachronic structure. To lss="trms"nttrm="already,spread">read fully is to restore all that one can of the immediacies of value and intent in which speech actually occurs.

The process of diachronic lss="trms">translation inside one’s own native tongue is so constant, we perform it so unawares, that we rarely pause either to note its formal intricacy or the decisive part it plays in the very existence of civilization. By far the greatest mass of the lss="trms">past as we experience it is a lss="trms">verbal construct. lss="trms">History is a speech-act, a selective use of the lss="trms">past tense. Even substantive remains such as buildings and lss="trms">historical sites must be ‘lss="trms"nttrm="already,spread">read,’ i.e. located in a context of lss="trms">verbal recognition and placement, before they assume real lss="trms">presence.

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<lrg clss="large lg34" stl="font-size:133%"> (notes - december 15, 2011)

<lsts clss="lsts lst1">•lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robots making lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robots
lsts> <lsts clss="lsts lst1">•what a robot wants (and how it wants it)
lsts> <lsts clss="lsts lst1">•cataloging computer generated stones smoke
lsts> <lsts clss="lsts lst1">•digital to digital convertor
lsts> <lsts clss="lsts lst1">•physical lss="trms">interaction (between a user and a media object, pressing a button, choosing a link, moving the body) versus psychological lss="trms">interaction (the psychological processes of filling-in, hypothesis forming, recall and identification, which are required for us to comprehend any text or image at all)
lsts> <lsts clss="lsts lst1">•Mechanical lss="trms">Monsters
lsts> <lsts clss="lsts lst1">•blown away roof
lsts> <lsts clss="lsts lst1">•lss="trms">Technology<lgc clss='lgc'>:lgc> the new lss="trms">nature
lsts> <lsts clss="lsts lst1">•-error and - lss="trms">horror(-terror)
lsts> <lsts clss="lsts lst1">•lss="trms"nttrm="knowledge,Knowledge">edge of the earth
lsts> <lsts clss="lsts lst1">•gold and dream, gold price and power law
lsts> <lsts clss="lsts lst1">•the lss="trms">story of the viewer
lsts> <lsts clss="lsts lst1">•fact and perspective (elucidation)
lsts> <lsts clss="lsts lst1">•lss="trms">love at first sight (digital)
lsts> <lsts clss="lsts lst1">•continual production of the new is what allows things to stay the same, (logic of the same)
lsts> <lsts clss="lsts lst1">•noise lss="trms">story
lsts> <lsts clss="lsts lst1">•the ‘content’ of any medium is always another medium (Mclss='trgt hghlght 1'href='?q=L'>Luhan)
lsts> <lsts clss="lsts lst1">•The mediation of lss="trms">religion through buildings
lsts> <lsts clss="lsts lst1">•start with lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor and end with algebra
lsts> <lsts clss="lsts lst1">•a “model” is a lss="trms">system of objects (any kind of objects) that make all of the sentences in a theory true , where a “theory” is a lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of sentences in a lss="trms">language.
lsts> <lsts clss="lsts lst1">•lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors somehow mobilize the lss="trms">difference between the two domains
lsts> <lsts clss="lsts lst1">•arena of alienation
lsts> <lsts clss="lsts lst1">•Cut the Noise
lsts> <lsts clss="lsts lst1">•mirrors with (/without) lss="trms">memories
lsts> <lsts clss="lsts lst1">•substitutability
lsts> <lsts clss="lsts lst1">•optical appearances (mind <lgc clss='lgc'>~lgc> eye)
lsts> <lsts clss="lsts lst1">•Dioptrics (lss="trms">science of refraction), catoptrics (reflection),
lsts> <lsts clss="lsts lst1">•that could not be spoken of or relss="trms">presented, because it was empty of discourse and thus of meaning.
lsts> <lsts clss="lsts lst1">•innocence of the eye
lsts> <lsts clss="lsts lst1">•Poor Unfortunate Souls
lsts> <lsts clss="lsts lst1">•being useful, like a prison guard
lsts> <lsts clss="lsts lst1">•autolss="trms">poetic (complex self-referential lss="trms">systems)
lsts> <lsts clss="lsts lst1">•to take up the motives from the external lss="trms">world
lsts> <lsts clss="lsts lst1">•will-less perception, “the pure eye of genius”
lsts> <lsts clss="lsts lst1">•bringing from the artificial lss="trms">world to the art lss="trms">world
lsts> <lsts clss="lsts lst1">•object oriented programming / subject oriented
lsts> <lsts clss="lsts lst1">•Observer, lss="trms">system and environment
lsts> <lsts clss="lsts lst1">•a lss="trms">system (designed) with a purpose of itself
lsts> <lsts clss="lsts lst1">•magnifying or light-collecting optical device
lsts> <lsts clss="lsts lst1">•lss="trms">social selfish
lsts> <lsts clss="lsts lst1">•un-computational
lsts> <lsts clss="lsts lst1">•gray area
lsts> <lsts clss="lsts lst1">•self-identity is bad visual lss="trms">system
lsts> <lsts clss="lsts lst1">•Vision requires lss="trms">instruments of vision; an optics is a politics of lss="trms">positioning. lss="trms">Instruments of vision mediate standpoints;
lsts> <lsts clss="lsts lst1">•Identity, inlss="trms"nttrm="cluster,club">cluding self-identity, does not produce lss="trms">science; critical lss="trms">positioning does, that is, objectivity
lsts> <lsts clss="lsts lst1">•docile body
lsts> <lsts clss="lsts lst1">•lss="trms">technological visioning (vector of secret texts, lss="trms">books within lss="trms">books, ancient curses, digital dreams, and medieval cyber-art)
lsts> <lsts clss="lsts lst1">•empty space left by theory and philosophy
lsts> <lsts clss="lsts lst1">•lss="trms">technical visioning
lsts> <lsts clss="lsts lst1">•lss="trms">Technology is never merely “used,” never merely lss="trms">instrumental. It is always ” incorporated” and “lived.”
lsts> <lsts clss="lsts lst1">•In his last paintings, such as the Bride of 1912, Duchamp both elaborated an iconography that combined mechanical and lss="trms">visceral forms and began to move away from any procedures that revealed the artist's hand to create “retinal” or “anecdotal” art.
lsts>lrg>

lemon grass plant, malss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigold

lss="frds scrmbld">Saeed 0012063108222
lss="nms">Tehran Wi Fi<lgc clss='lgc'>:lgc> 88 57 27 92

newer medium may be ‘nested’ inside of an older medium (or vice versa)

<lrg clss="large lg1" stl="font-size:147%"> mental life (lss="trms">memory, lss="trms">imagination, fantasy, dreaming, perception, cognition) is mediated and is lss="trms">embodied in the whole range of lss="trms">material media… we not only think about media, we think in them (l clss="ppl">Mitchelll>)
lrg>
The shock of new media is as old as the hills

Franz Reuleux described this corlss="trms">relation<lgc clss='lgc'>:lgc> the more primitive the lss="trms">technology, the less attuned the parts of the machine to each other, the greater the degree of play <lgc clss='lgc'>--lgc> the more perfected the lss="trms">technology, the closer the fit, the less play between the individual parts.

(For Winnicott,) play is a psychological state where the boundaries between self and the lss="trms">world remain labile and fluid, (a state which is important not only for the development of the lss="trms">child, but with significant ramifications for human life and culture in general.)

Relss="trms">presentation is a distinctive manner of lss="trms">imagining the real, and is a fundamental lss="trms">phenomenon upon which all culture rests.

Henri lss='trgt hghlght 1'href='?q=L'>Lefebvre distinguishes Relss="trms">presentations of space and Relss="trms">presentational spaces . ... Relss="trms">presentational spaces are “directly lived” through aslss="trms">sociated images and lss="trms">symbols which overlay physical space, making lss="trms">symbolic use of its objects.

the conceiving mind over the perceiving body (vision/touch)
touching was considered “a cruder scanning at close range,” and seeing “a more subtle touching at a distance.”

for Berkeley there is no such thing as visual perception of depth, and Condillac's statue effectively masters space with the help of movement and touch. The notion of vision as <lgc clss='lgc'>[lgc>Ouch is adequate to a field of knowllss="trms"nttrm="knowledge,Knowledge">edge whose contents are organized as stable lss="trms">positions within an extensive terrain.

lss="brkr">

<lsts clss="lsts lst1">•a lss="trms">technological gaze
lsts> <lsts clss="lsts lst1">•way of seeing (l clss="ppl">Derridl>ean deconstructed)
lsts> <lsts clss="lsts lst1">•high-tech images
lsts> <lsts clss="lsts lst1">•artifact (cultural artifact, lss="trms">social)
lsts> <lsts clss="lsts lst1">•image of the or a body and its environment
lsts> <lsts clss="lsts lst1">•impossible subject-lss="trms">positioning, the lss="trms">codification of flesh, a visualization of lss="trms">scientific lss="trms">narratives and the lss="trms">aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, lss="trms">code and lss="trms">technology. (Norah l clss="ppl">Campbelll>)
lsts> <lsts clss="lsts lst1">•Everything said is said by an observe (Maturana and Varela)
lsts> <lsts clss="lsts lst1">•framing the lss="trms">world
lsts> <lsts clss="lsts lst1">•virtual gaze (l clss="ppl">Baudrillardl>)
lsts> <lsts clss="lsts lst1">•achieve absolute vision, while seeing nothing.
lsts> <lsts clss="lsts lst1">•very much as real; human and lss="trms">technological, both
lsts> <lsts clss="lsts lst1">•i say this as someone who thinks that we are part of this digital lss="trms">world, but we are not necessarily subject to its terms
lsts> <lsts clss="lsts lst1">•splicing of direct and tactile human perception of reality with another reality, one that is mediated and lss="trms">technical
lsts> <lsts clss="lsts lst1">•the naration is not pure nor whole (why cyborglss='qstn'>?)
lsts> <lsts clss="lsts lst1">•place of visibility (/ field of articulability)
lsts> <lsts clss="lsts lst1">•it is an lss="trms">aesthetic dream, dream of islss="trms">morphism between the discursive object and the visible object
lsts> <lsts clss="lsts lst1">•exteriorization of the body (lss="trms">relation between face / hand / tool )
lsts> <lsts clss="lsts lst1">•The “exact meeting place” of form, lss="trms">matter, tool, and hand is the touch(Henri Focillon)
lsts> <lsts clss="lsts lst1">•
lsts>
////////////////////////

In this lss="trms">interconnection of lss="trms">embodied being and environing lss="trms">world, what happens in the lss="trms">interface is what is important.
<lgc clss='lgc'>--lgc>Don l clss="ppl">l clss="ppl">Ihdel>l>, Bodies in lss="trms">Technology

At first glance, slss="trms">trapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within lss="trms">technoculture the camera (the lss="trms">technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the authenticitydestroying powers of the artificial, on the other hand. The camera<lgc clss='lgc'>--lgc>that vault or lss="trms"nttrm="search">arched chamber, that judge's chamber<lgc clss='lgc'>--lgc>moved from elite lss='trgt hghlght 1'href='?q=L'>Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new lss="trms">technology called photography, or “light-lss="trms">writing.” A camera became a black-box with which to register pictures of the outside lss="trms">world in a relss="trms">presentational, mentalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, and sunny lss="trms">semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious strlss="trms"nttrm="danger,stranger">angers, if also near neighbors in the head. Nonetheless, no lss="trms">matter how gussied up with digitalized optical powers, the camera has never lost its job to function as a judge's chamber, in camera, within which the facts of the lss="trms">world<lgc clss='lgc'>--lgc>indeed, the critters of the lss="trms">world<lgc clss='lgc'>--lgc>are assayed by the standard of the visually convincing and, at least as important, the visually new and exciting.
... first we have to plough through some very prelss="trms">dictable lss="trms">semiotic road blocks that try to limit us to a cartoonish lss="trms">epistemology about visual self-evidence and the lifelss="trms">worlds of human-lss="trms">animal-lss="trms">technology compounds.


l clss="ppl">l clss="ppl">Gilbertl>l> stresses that nothing makes itself in the biological lss="trms">world, but rather reciprocal induction within and between always-in-process critters ramifies through space and time on both large and small scales in cascades of lss="trms">inter- and lss="trms">intra-action. In embryology, l clss="ppl">l clss="ppl">Gilbertl>l> calls this “lss="trms">interlss="trms">species epigenesis."43 l clss="ppl">l clss="ppl">Gilbertl>l> lss="trms">writes<lgc clss='lgc'>:lgc> “I think that the ideas that lss='trgt hghlght 1'href='?q=L'>Lynn <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Margulisl>l><lgc clss='lgc'>]lgc> and I have are very similar; it's just that she was focusing on adults and I want to extend the concept (as I think the lss="trms">science allows it to be fully extended) to embryos. I believe that the embryonic co-construction of the physical bodies has many more implications because it means that we were ‘never’ individuals”

caring<lgc clss='lgc'>:lgc> becoming subject to the unsettling lss="trms">obligation of curiosity, which requires knowing more at the end of the day than at the beginning

lrg>
//////////////


l clss="ppl">Nietzschel> also said, at the very beginning of the second treatise of The Genealogy of Morals, that man is a promising lss="trms">animal, by which he meant, underlining those words, an lss="trms">animal that is permitted to make promises (das versprechen darf). lss="trms">Nature is said to have given itself the task of raising, bringing up, domesticating and “disciplining” (heranziichten) this lss="trms">animal that promises.


Microlandscapes<lgc clss='lgc'>:lgc>


the talk, also works lss='thdf'>the notion of mirror lss="trms">stage and what does it mean for us and for the companien lss="trms">species that are entangled. what thlss="trms"nttrm="already,spread">reads of meaning are taken apart by pulling on the thlss="trms"nttrm="already,spread">read of self reflection and self vision, what will gets account as lss="trms">nature for whom and when. the lss="trms">animal that is in charge of her own image is the relss="trms">presentation of the universala man.

<lrg clss="large lg26" stl="font-size:110%">
Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the lss="trms">history of life on earth. It gave the creatures with DNA two important things<lgc clss='lgc'>:lgc> a nucleus that contained all the genetic lss="trms">materials and an lss="trms">interface to lss="trms">communicate with the lss="trms">world outside of the cell<lgc clss='lgc'>--lgc>a complex lss="trms">membrane<lgc clss='lgc'>--lgc>to talk with the lss="trms">materials alien to itself. lss="trms">Interface is a critical point of lss="trms">intersection between lss="trms">different life lss="trms">worlds, fields, or levels of organization. They are the areas in which lss="trms">social friction can be experienced and where diffusion of new lss="trms">technology is leading to structural discontinuities (which can be either lss="trms">positive or negative), the lss="trms">interface is where they will occur. The argent issue of lss="trms">interfaces in lss="trms">social lss="trms">interaction and flow between human lss="trms">animal, nonhumans, and computers is today becoming a zone of lss="trms">transition of ephemeral lss="trms">technologies, physical contact, lss="trms">socio-political boundaries, and lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor-relss="trms">presentation.
Since antiquity, relss="trms">presentation has been the foundational concept of lss="trms">aesthetics and lss="trms">semiotics. In the lss="trms">modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, l clss="ppl">Clifford l clss="ppl">lss="frds scrmbld">Geertzl>l> calls into lss="trms">question the Western distinction between lss="trms">matters of fact and lss="trms">matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” l clss="ppl">lss="frds scrmbld">Geertzl>'s hermeneutic approach leads him to focus on the lss="trms">relation between the grounding of norms and the relss="trms">presentation of fact. Therefore, he conlss="trms"nttrm="cluster,club">cludes, relss="trms">presentation is a distinctive manner of lss="trms">imagining the real, and is a fundamental lss="trms">phenomenon upon which all culture rests.
The performance-talk is divided into three tangled lss="trms">narratives, one the lss="trms">social mode of lss="trms">traveling that inlss="trms"nttrm="cluster,club">cludes the lss="trms">child<lgc clss='lgc'>--lgc>the oplss="trms">posite of the lonely masculine lss="trms">traveler<lgc clss='lgc'>--lgc>based on the real experience and a personal lss="trms">story in a trip to Amazon in Colombia with lss="frds scrmbld">Karin Demuth and her three years old boy<lgc clss='lgc'>--lgc>lss="frds scrmbld">Hanno<lgc clss='lgc'>--lgc>, second a multi-headed lss="trms"nttrm="already,spread">reading of lss="trms">technologies of lss="trms">interfacing within computer culture and the lss="trms">worlds of other lss="trms">species, the meaning of lss="trms">inter-facing with the other, and third a visual relss="trms">presentation of the highly lss="trms">technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the relss="trms">presentational spaces to the lived. Affirming the “unlss="trms">naturalness” of the image makes it a translss="trms">position of universal means of lss="trms">communication<lgc clss='lgc'>--lgc>the lss="trms">language<lgc clss='lgc'>--lgc>that would like to provide a direct, unmediated, and accurate relss="trms">presentation of the jungle.
The performance is an engagement with lss='thdf'>the notion of companion lss="trms">species elaborated by l clss="ppl">Donna l clss="ppl">l clss="ppl">Harawayl>l>l>, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human lss="trms">child. The work deals with lss="trms">questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest <lgc clss='lgc'>--lgc>as spatial and lss="trms">sensual experience<lgc clss='lgc'>--lgc> is thus delss="trms">materialized and has acquired a digital character. The lss="trms">dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the lss="trms">technical coloring the surface of the jungle provoke an lss="trms">aesthetic fascination, and an appropriation of the imposible image of the forest.



lss="trms">Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of lss="trms">nature” that is lss="trms">prior to culture.


l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl><lgc clss='lgc'>:lgc> i am led to regard the function of the mirror lss="trms">stage as a particular case of the function of the imago, which is to establish a lss="trms">relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.

This developement is experienced as temporal dialectic that decisively projects the function of the individual into lss="trms">history. the mirror lss="trms">stage is a drama whose lss="trms">internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of spatial identification, the succession of phantasies that extends from a fragmented lss="nms">body image to a form of its totality that i shall call orthhopaedic - and, lastly, to lss='thdf'>the lss='thdf'>assumption of the armour of an alienating identity, which will mark with its lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.

Electronic Reserve Text<lgc clss='lgc'>:lgc> from Jacques l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl>, Ecrits, New York<lgc clss='lgc'>:lgc> W. W. Norton, 1977.
The Mirror lss="trms">Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience

Delivered at the 16th lss="trms">International Congress of Psychoanalysis, Zurich, July 17, 1949

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l clss="ppl">Flusserl>, lss="trms">Gestures - beyond machines (lss="trms"nttrm="already,spread">reading)


the project investigates the way in which lss="frds">Seifee as an artist engages tactics of fieldwork, lss="trms">embodiment and lss="trms">materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)


...our ability to share the experience of the habits of the lss="trms">world that we discover. (l clss="ppl">Kohnl>)

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l clss="ppl">Campbelll> on Harman's philosophy
(problem of) object-oriented lss="trms">ontology as lss="trms">social theory <lgc clss='lgc'>[lgc>insights of object-orientation mechanically applied to the lss="trms">social by Harman, “imlss="trms">materialism"<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•innovative adaptation of lss="trms">phenomenology
lsts> <lsts clss="lsts lst1">•critique of how objects have been failed by philosophy
lsts> <lsts clss="lsts lst1">•insistence upon an lss="trms">aesthetic attitude of investigation
lsts> <lgc clss='lgc'>--lgc>but<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•object-oriented lss="trms">social theory lacks the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor and lss="trms">imaginative potential to envision the lss="trms">ontology of the lss="trms">social
lsts> <lsts clss="lsts lst1">•the way object-oriented lss="trms">ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
lsts> <lsts clss="lsts lst1">•as ooo enters lss="trms">social theory it commits a performative fallacy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> missing the fundamental starting point of lss="trms">social theory<lgc clss='lgc'>:lgc> ls clss='strcls'>***ls>objects come into the lss="trms">social lss="trms">world as expressions of (negotiated, perceptual, political, lss="trms">agentic) valuels clss='strcls'>***ls> <lgc clss='lgc'>[lgc>lss="trms">social theory is fundamentally predicated on the lss="trms">socius <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social theory is about the aslss="trms">sociation between things <lgc clss='lgc'>=/=lgc> homogenous things<lgc clss='lgc'>]lgc>
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc> l clss="ppl">Campbelll>'s ls clss='strcls'>*ls>posthuman lss="trms">relationismls clss='strcls'>*ls><lgc clss='lgc'>:lgc> another form that better understands the lss="trms">abyssal point between the non-human and the human


(2007 conference) speculative realism <lgc clss='lgc'>{lgc>antipathy to “human-centred” intellectual traditions<lgc clss='lgc'>}lgc> <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> object-oriented lss="trms">ontology

(objectivity <lgc clss='lgc'>=/=lgc> obliqtivity)
Harman's imlss="trms">materialism<lgc clss='lgc'>:lgc> realism without lss="trms">materialism <lgc clss='lgc'>:lgc> objects can only ever be captured obliquely

object-oriented lss="trms">ontology's development<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•characterised by a consistent lament for how post-l clss="ppl">Kantl>ian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
lsts> <lsts clss="lsts lst1">•the real<lgc clss='lgc'>:lgc> absolute autonomy of objects (withdraw from subjects)
lsts> <lsts clss="lsts lst2">◦objects<lgc clss='lgc'>:lgc> sleeping giants holding their forces in reserve
lsts> <lsts clss="lsts lst1">•prefer the lss="trms">excess of the lss="trms">aesthetic over the reduction by the lss="trms">scientific (lss="trms">materialism's tendency to reduce objects to a primary substratum <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> rendering them susceptible to mathematical capture) <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">aesthetic foundationalismls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>==lgc>engender<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> an attitudinal lss="trms">response to objects<lgc clss='lgc'>]lgc> (lss='at'>@lss="nms">apass, this is also a problem in artistic research)<lgc clss='lgc'>:lgc>
lsts> <lsts clss="lsts lst2">◦lss="trms">aesthetic appreciation above the reduction of the lss="trms">phenomenon achieved by lss="trms">science <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “art (art criticism) is a style that gets us closer to the lss="trms">nature of objects” (<lgc clss='lgc'>+lgc> bad lss='thdf'>example of Clement Greenberg)
lsts> <lsts clss="lsts lst2">◦(to make the invisible deep conditions of objects perceivable) lss="trms">prioritize ls clss='strcls'>*ls>allusive stylels clss='strcls'>*ls> above ls clss='strcls'>*ls>lss="trms">literal descriptionls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•claims to post-lss="trms">phenomenological sovereignty
lsts> <lsts clss="lsts lst1">•over-mining approach to knowllss="trms"nttrm="knowledge,Knowledge">edge production <lgc clss='lgc'>=/=lgc> objects's surplus of reality
lsts> <lsts clss="lsts lst2">◦lss="trms">methodological approach which encounters objects as objects (<lgc clss='lgc'>=/=lgc> actor lss="trms">network theory's manner of focusing upon an object's effects) <lgc clss='lgc'>[lgc><lgc clss='lgc'>+lgc> bad lss='thdf'>example of Dutch East India Company<lgc clss='lgc'>]lgc><lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> object-oriented lss="trms">social theory produces a rudimentary lss="trms">narrative with no discernible innovation on the level of<lgc clss='lgc'>:lgc>
lsts> <lsts clss="lsts lst3">◾objects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the actors are recognisable companies, personalities, infrastructures
lsts> <lsts clss="lsts lst3">◾lss="trms">relations <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the major lss="trms">symbiotic moments are legal contracts, infrastructure and formative moments in a human's life
lsts> <lsts clss="lsts lst3">◾time <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> there is standard chronology from birth to death, with emphasis on human-centric causes and effects
lsts> <lsts clss="lsts lst1">•“lss="trms">social theory<lgc clss='lgc'> = lgc>a mode of knowllss="trms"nttrm="knowledge,Knowledge">edge production” (<lgc clss='lgc'>=/=lgc> a decontextualised reflection of the lss="trms">world) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> withdrawal<lgc clss='lgc'>:lgc> a psychological alibi, an lss="trms">aesthetic (<lgc clss='lgc'>=/=lgc> cognitive concept) <lgc clss='lgc'>==lgc>stimulate<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> an attitudinal lss="trms">response<lgc clss='lgc'>:lgc> humility <lgc clss='lgc'>[lgc><lgc clss='lgc'>+lgc> passivitylss='qstn'>?<lgc clss='lgc'>]lgc> in the face of overwhelming non-human existence <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> appeal <lgc clss='lgc'>==lgc>produce<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a paternalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic-arrogant-lss="trms">instrumentalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list attitude to the nonhuman <lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>appeal <lgc clss='lgc'>==lgc>foster<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">responsibilityls clss='strcls'>*ls> (a norrnativity that withdrawal cannot) <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">l clss="ppl">Harawayl>l> <lgc clss='lgc'>+lgc> l clss="ppl">Campbelll><lgc clss='lgc'>]lgc>
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc> posthuman lss="trms">relationism<lgc clss='lgc'>:lgc> realss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists who draw on contemporary advances in disciplines like geology, biology, mathematics and lss="trms">neurology to make the case that non-human reality is not a sub-set of human reality <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•commitment to an object-oriented realism (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> Harman)
lsts> <lsts clss="lsts lst1">•occupy an ls clss='strcls'>*ls>lss="trms">anthropicls clss='strcls'>*ls> event horizon<lgc clss='lgc'>:lgc> their lss="trms">social analyses occur in the shifting, impossible ground hetween the human and the nonhuman (<lgc clss='lgc'>=/=lgc> Harman)
lsts> <lsts clss="lsts lst1">•dialectic of object ls clss='strcls'>**ls>withdrawal <lgc clss='lgc'>+lgc> appealls clss='strcls'>**ls> (<lgc clss='lgc'>=/=lgc> Harman's object withdrawal) <lgc clss='lgc'>~lgc> ls clss='strcls'>***ls>lss="trms">interaction between objective withdrawal lss='and'>& subjective appealls clss='strcls'>***ls>
lsts>
(Moss) earth as making an appeal <lgc clss='lgc'>--lgc>l clss="ppl">Freudl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="trms">demand for work
“when the attention of an experienced person is drawn to the lss="trms">child's state by this path of discharge, <lgc clss='lgc'>[lgc>the path of discharge<lgc clss='lgc'>]lgc> ... acquires a secondary function of the highest importance, that of cornmunicalion
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> initial helplessness of human beings is the primal source of all moral motives
(lss="trms">child's) creaming and kicking <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> appeal (made by the earth) is a combination of lss="trms">demand <lgc clss='lgc'>+lgc> accusation


contemporary lss="trms">social theorists are turning towards objects
<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>Bennett<lgc clss='lgc'>==lgc> object produce a ‘lss="trms">gestalt shift’ in perception
<lgc clss='lgc'>}lgc><lgc clss='lgc'>==lgc>l clss="ppl">Tsingl><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (amounts to) a political act <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> (turning towards objects) requires us<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•to re-divide the lss="trms">world
lsts> <lsts clss="lsts lst1">•to re-lss="trms">prioritise matler(s)
lsts> <lsts clss="lsts lst1">•to create lss="trms">different lss="trms">causalities
lsts> <lsts clss="lsts lst1">•to follow new lss="trms">agencies
lsts> <lsts clss="lsts lst1">•to produce new spacetimes
lsts> <lsts clss="lsts lst1">•to lss="trms">interrupt the ‘mind-lulling lss="trms">presence of common sense’
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc>lgc> acknowllss="trms"nttrm="knowledge,Knowledge">edge the importance of traditional ls clss='strcls'>*ls>lss="trms">social theoryls clss='strcls'>*ls> in identifying gross inequalities <lgc clss='lgc'>+lgc> advocate a posthuman lss="trms">relationism that moves ls clss='strcls'>*ls>from critique to productionls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>new and surprising connections between modes of existencels clss='strcls'>*ls> (lss='thdf'>for example)
<lsts clss="lsts lst1">•did the typical American diet play any role in engendering the widesplss="trms"nttrm="already,spread">read susceptibility to the propaganda leading up to the invasion of Iraqlss='qstn'>?
lsts> <lsts clss="lsts lst1">•do sand storms make a lss="trms">difference to the splss="trms"nttrm="already,spread">read of socalled sectarian violencelss='qstn'>?
lsts> <lsts clss="lsts lst1">•does mercury help enact autismlss='qstn'>?
lsts> <lsts clss="lsts lst1">•what if lss="trms">serious adoption practices for and by the elderly became commonlss='qstn'>?
lsts> <lsts clss="lsts lst1">•what if nations that are worried about low birth rates (Denmark, Germany, Japan, Russia, white America, more) acknowllss="trms"nttrm="knowledge,Knowledge">edged that fear of immigrants is a big problem, and that racial purity projects and fantasies drive resurgent pronatalismlss='qstn'>?
lsts>

posthuman<lgc clss='lgc'>:lgc> a mode of lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening for the nonhuman <lgc clss='lgc'>+lgc> lss="trms">simultaneously acknowledging the impossibility of fully hearing it <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> impossible lss="trms">position <lgc clss='lgc'>==lgc>expand<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> our range of lss="trms">socialities, lss="trms">causalities, temporalities and ethics because it contains the ls clss='strcls'>**ls>stubborn lss="trms">anthropolss="trms">morphic residualls clss='strcls'>**ls> within any ‘new’ theory of lss="trms">society
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (not inlss="trms">finite) co-constitution of the lss="trms">social <lgc clss='lgc'>+lgc> the extra-lss="trms">social (vaccines lss='and'>& lss="trms">markets, planetary lss="trms">systems lss='and'>& telescopes, catastrophes lss='and'>& laws, etc.)

feminist lss="trms">science studies ls clss='strcls'>*ls>lss="trms">demand a normative lss="trms">responsibilityls clss='strcls'>*ls> towards lss="trms">ontological inlss="trms">lss="trms"nttrm="cluster,club">clusivity and humility

(now that there is no objective <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) lss="trms">interrogatives are object-makers

ls clss='strcls'>*ls>strangeness (of nonhuman life) <lgc clss='lgc'>[lgc>acts as a guide<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> mobilising new prelss="trms">positions of connection <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to think lss="trms">differently about the lss="trms">social <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> new conceptions of lss="trms">society (as planetmate, messmate, lss="trms">natureculture, mindbody, thing-power, odd kin, etc.)


parallels drawn between theories of evolution lss='and'>& theories of lss="trms">social change<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Gould <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> concept of punctuated equilibrium
lsts> <lsts clss="lsts lst1">•l clss="ppl">Serresl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">ontology of the lss="trms">social as parasitism
lsts> <lsts clss="lsts lst1">•Hayles <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">translation of epigenesis and lss="trms">technogenesis
lsts> <lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>{lgc>lss="trms">phenomenon of serial endolss="trms">symbiosis theory <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="trms">social theorists deploy this in the search for accounts of how change and creativity olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (bio-econornic context) ls clss='strcls'>*ls>lss="trms">symbiosisls clss='strcls'>*ls> has long been recognised as a theory which delss="trms">monstrates the co-constitution of the lss="trms">social and the biological
<lgc clss='lgc'>=/=lgc> l clss="ppl">Darwinl>ian lss="trms">story of<lgc clss='lgc'>:lgc> small variations, random mutation, long time scales, lss="trms">natural selection, fitness and incremental development<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•complexity derived by brute mechanical climbing from the base allss="trms"nttrm="already,spread">ready built by the efforts of earlier climbing
lsts> <lsts clss="lsts lst1">•unit of change<lgc clss='lgc'>:lgc> the gene, or individual organism, the lss="trms">zoocentric, ‘big like us’ lss="trms">epistemic culture of both lss="trms">science and lss="trms">social lss="trms">science (<lgc clss='lgc'>=/=lgc> weird lss="trms">worldings of protists, lss="trms"nttrm="search">archea, eukaryotes <lgc clss='lgc'>[lgc>Wertheim<lgc clss='lgc'>]lgc>)
lsts>
bacteriology <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> new organisms were often stemmed from profound and prolonged lss="trms">symbiotic lss="trms">relationships that have proven difficult to analyse <lgc clss='lgc'>=/=lgc> discrete
<lsts clss="lsts lst1">•traits are inlss="trms">herited outside of sexual dissemination (dilss="trms">gestion, infection, donation, other complex forms of partnerning) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conlss="trms">sortia<lgc clss='lgc'>:lgc> alss="trms">morphous lss="trms">symbiotic complexes (lss="trms"nttrm="metaph,metamorph,metabol,metal">metabolic energetic lss="trms">networks) <lgc clss='lgc'>=/=lgc> organism<lgc clss='lgc'>:lgc> anatomically bounded objects (lss="trms">systems of information and exchange)
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>==lgc>l clss="ppl">l clss="ppl">Margulisl>l><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> focus on how perceptual, political, lss="trms">social and lss="trms">scientific conditions precede objects<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>objects<lgc clss='lgc'> = lgc>boundary-workls clss='strcls'>*ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">differential speeds of change (sudden and unlikely mixes <lgc clss='lgc'>+lgc> slow and lss="trms">causal)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> deconstruction of individuality

(co-constitutive bio-econornic-political-lss="trms">social context<lgc clss='lgc'>:lgc>)
ls clss='strcls'>**ls>ideological contest between individualism and collectivism in political economy <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lgc> intellectual development of lss="trms">symbiosis theoryls clss='strcls'>**ls>
<lsts clss="lsts lst1">•lss="trms">socialss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and anarchist concept of mutuellisme in the mid 1800
lsts> <lsts clss="lsts lst1">•l clss="ppl">Hobbesl>ian-Malthusian-l clss="ppl">Darwinl>ian bio-economic concept of struggle for existence in zero-sum games of all-against-all
lsts> <lsts clss="lsts lst1">•Kropotkin's lss="trms">symbiosis as evidence for the benefit of global cooperation towards the common good, the division of labour, protection of elements and lss="trms">interdependent organisation
lsts> <lsts clss="lsts lst1">•evolutionary theory used to champion individualism and the lss="trms">social policies of laissez faire
lsts>
l clss="ppl">Campbelll> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> what Harman misses is the elementary starting point for lss="trms">sociologies of lss="trms">science<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>that lss="trms">social lss="trms">science lss="trms">translates lss="trms">sciencels clss='strcls'>*ls> just as lss="trms">science lss="trms">translates “reality”

serial endolss="trms">symbiosis theory <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lstsrd clss="lstsrd">1. no theory of lss="trms">social change is going to be value-free (endolss="trms">symbiosis is a process that is always allss="trms"nttrm="already,spread">ready highly charged with rich lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, entailing a ‘host’ that is in an ‘exchange,’ ‘lss="trms">relation’ or ‘merger’ with a ‘guest’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a form of ‘living together’ that becomes ‘close’ over time)
lstsrd> <lstsrd clss="lstsrd">2. extraordinary range and lss="trms">nature of these lss="trms">relations can act as strategies for other lss="trms">worldings (other ways of being with each other) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> important normative function <lgc clss='lgc'>[lgc>at the cataclysmic endings <lgc clss='lgc'>=/=lgc> catastrophic ending<lgc clss='lgc'>]lgc>
lstsrd> <lstsrd clss="lstsrd">3. a way to think about temporalities (when a bacterium nestled into a simple cell, creating an intimacy that has lasted four billion years)
lstsrd> <lstsrd clss="lstsrd">4. a template for unlikely intimacies
lstsrd>
Harman's philosophical monologue on lss="trms">social theoretical practice (which might yet be remedied by actual dialogue with lss="trms">social theorists) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> performative fallacy (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> common in artist lss="trms">writing)

lss='at'>@lss="nms">apassls clss='strcls'>****ls>
(l clss="ppl">Campbelll> asking) why has object-oriented lss="trms">ontology become such a popular force in other disciplineslss='qstn'>?
<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> complex lss="trms">interplay between lss="trms">sociological <lgc clss='lgc'>+lgc> logical factors
<lgc clss='lgc'>+lgc> rise of ls clss='strcls'>*ls>para-academials clss='strcls'>*ls>

lss='at'>@artist (in proliferation of artist lss="trms">writing)
ls clss='strcls'>****ls>speculation<lgc clss='lgc'> = lgc>the alibi for a doctrine that wishes to spare itself the trouble of justificationls clss='strcls'>****ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> we need closer attention to rationality as the basis of judgement when we talk about speculation
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> we need to be more informed by (lss="trms">sciences) when we stretch lss="trms">relations to our rational outposts, without ignoring their appeals

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

posthumanism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> any discursive or bodily conlss="trms">figuration that displaces the human, humanism, humanities <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (21st century) lss="trms">technology is the center of critical thought about culture and about lss="trms">nature

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>posthumanism<lgc clss='lgc'>:lgc> a structure of feeling (sense of an era starts to be experienced in the lss="trms">social lss="trms">imagination <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social forms become more recognisable when we had some time to classify them, lss="trms">articulate them, theorize them)

(Williams > l clss="ppl">Campbelll>) structure of feeling
we can point to times in the lss="trms">past and say that as an X sensibility (they were romantics, enlightenment, postlss="trms">modernism) <lgc clss='lgc'>=/=lgc> sensing here and now <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> practical consciousness, a period at an embryonic lss="trms">stage, at the very lss="trms"nttrm="knowledge,Knowledge">edge of ls clss='strcls'>*ls>semantic availabilityls clss='strcls'>*ls>

what structure of feeling is forming in the contemporary western lss="trms">worldlss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)


to be human <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>attack<lgc clss='lgc'>--lgc> genomics, global finance, lss="trms">nature of lss="trms">social in virtual lss="trms">communities (telegram) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> yet-to-be formalized paradigms of human experience

<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> fracture  the concept of legal self <lgc clss='lgc'>[lgc>legal theory (arbiter of human lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> concerned with what is to be human<lgc clss='lgc'>]lgc>

(taxonomies of the human lss="trms">species at its time <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) humanitas<lgc clss='lgc'>:lgc> legal term used in public in ancient Rome to distinguish Romans and lss="trms">Greeks from Barbarians


humans in persistent vegetative states
lss="trms">international trade of human organs
human genome project
xenotransplantation
lss="trms">technological unconscious

(tree of life replaced by) a model that<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•classifies lss="trms">species lss="trms">according to DNA
lsts> <lsts clss="lsts lst1">•disregards lss="trms">morphological type (how elements of body appear)
lsts> <lsts clss="lsts lst1">•reveals human to be a tiny sublss="trms">species in a mass of absolute diversity
lsts>

classical philosophy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">scientized for a momden audience (by l clss="ppl">Descartesl> 17th century) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> special status of human <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> seen as a totally transparent, secular, lss="trms">scientific, liberal way of thinking about the lss="trms">world


humanism<lgc clss='lgc'> = lgc>a belief in progress (implicitly conceived as a lss="trms">technological lss="trms">instrumental profit-oriented) <lgc clss='lgc'>+lgc> lss="trms">technological masery over lss="trms">nature <lgc clss='lgc'>+lgc> ‘human <lgc clss='lgc'>=/=lgc> lss="trms">animal’ <lgc clss='lgc'>+lgc> therapeutic approach to lss="trms">scientific inquiry <lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> a 19th century anachronism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> deeply ingrained in contemporary self-consciousness and everyday common sense

<lrg clss="large lg26" stl="font-size:120%"> human<lgc clss='lgc'>:lgc> hero of liberty <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> french in olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin, political in purpose

August Comte <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the universe can only e understood when the lss="trms">scientific exploration of lss="trms">phenomena was separated from superlss="trms">natural superstition <lgc clss='lgc'>=/=lgc> lss="nms">ajayeb


l clss="ppl">Campbelll> making the case <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> humanism needs to be deconstructed (not in a blithe نرم وملایم postlss="trms">modern discursive way, rather) the delss="trms">finitions of what it means to be human are of life-changing importance <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> humanism's lss="trms">supposed universality and transparency masks the fact that it is ls clss='strcls'>*ls>an inlss="trms">herited western relatively recent philosophical perspective of the lss="trms">worldls clss='strcls'>*ls>


in lss="trms">consumer research <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> human<lgc clss='lgc'>:lgc> culturally inflected, psycholss="trms">social producer of <lgc clss='lgc'>+lgc> produced by the lss="trms">market <lgc clss='lgc'>=/=lgc> human<lgc clss='lgc'>:lgc> a dislss="trms">embodied information-processor with a rationalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic indentity and a computatinoal approach to the lss="trms">market

<lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how can lss="trms">interpretative lss="trms">consumer research benefit from a perspective which acknowllss="trms"nttrm="knowledge,Knowledge">edges this ideology of humanismlss='qstn'>?


the term posthuman has been used to describe anything which extends human capcity <lgc clss='lgc'>--lgc>ironically<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> something as ubiquitous banal ancient and human as ls clss='strcls'>*ls>tool-usels clss='strcls'>*ls> could itself be described as posthuman (Hayles, Stiegler, Wills) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>**ls>posthuman is as ancient as the human itselfls clss='strcls'>**ls> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>posthuman<lgc clss='lgc'>:lgc> (a radical recognition that) lss="trms">technological<lgc clss='lgc'> = lgc>ls clss='strcls'>*ls>olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary logicls clss='strcls'>*ls> <lgc clss='lgc'>+lgc> ls clss='strcls'>*ls>ethical sensibilityls clss='strcls'>*ls> (= a stepping-out <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> coming-after<lgc clss='lgc'>]lgc> of the enclosure of what is only important and necessary to the human)
<lsts clss="lsts lst1">•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
lsts> <lsts clss="lsts lst1">•the ethical and radical realisation that the human only comes into existence by the work of (organic <lgc clss='lgc'>+lgc> lss="trms">technological) nonhuman others
lsts>
cyborg <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> aslss="trms">sociated with liberatory modes of identity

ls clss='strcls'>**ls>lss="trms">technology deconstructs everyday human experience of lss="trms">agency, free will, choice, selfls clss='strcls'>**ls> lss='at'>@lss="nms">apass

21st century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">technology is the center of critical thought about culture and lss="trms">nature (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>that is why it became organically part of my lss="nms">ajayeb research)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>to think about lss="trms">technology in a manner which reflects its ubiquity, its deeper lss="trms">symbolic and lss="trms">aesthetic dimensions, the way in which it can radically chnage humanness and human-centered approaches

(humanistic lss="trms">epistemology <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) mode of the human<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. information processor
lstsrd> <lstsrd clss="lstsrd">2. cognitive subject
lstsrd> <lstsrd clss="lstsrd">3. cultural subject
lstsrd>
posthuman mode<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. to widen the temporal range of research (deep future, deep lss="trms">past)
lstsrd> <lstsrd clss="lstsrd">2. take the form of an ethical inquiry (where the human is no longer the center of the lss="trms">world)
lstsrd> <lstsrd clss="lstsrd">3. to think about the lss="trms">ontology of lss="trms">technology
lstsrd> <lstsrd clss="lstsrd">4. the lss="trms">relationship of the human and the nonhuman (sustainability)
lstsrd>

20th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> gene
21st century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> posthuman (postgenetic lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors)

robotic revolution <lgc clss='lgc'>+lgc> biolss="trms">technology revolution > agricultural revolution <lgc clss='lgc'>+lgc> industrial revolution <lgc clss='lgc'>+lgc> information revolution

<lrg clss="large lg14" stl="font-size:101%">
(lss="trms">consumer research started to develop an outlook that) things are just as complex and lss="trms">social as people
<lsts clss="lsts lst1">•brand<lgc clss='lgc'>:lgc> entities that talk to and lss="trms">interact with other brands, entities that form lss="trms">relationships with humans
lsts>
(lives that seem to exist in on the lss="trms"nttrm="knowledge,Knowledge">edges of simple humanist life<lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>massivels clss='strcls'>*ls> life of lss="trms">market
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>lss="trms">excessivels clss='strcls'>*ls> life of the brnad image
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>virtualls clss='strcls'>*ls> life of Facelss="trms">book
lsts> <lsts clss="lsts lst1">•
lsts>
lss="trms">consumer research focuses on the lss="trms">ontological and lss="trms">epistemological givens of only the lss="trms">consumer


<lrg clss="large lg34" stl="font-size:119%"> (Turkle theorizing) how lss="trms">consumers change through their lss="trms">relationship with the nonhuman
<lsts clss="lsts lst1">•lss="trms">children view certain objects in the lss="trms">world around them as having degrees of aliveness
lsts> <lsts clss="lsts lst1">•lss="trms">children who have grown up with computers do not experience a dichotomy between biological and computatinoal processes
lsts> <lsts clss="lsts lst1">•playing with a toy like transformers, the toy shifs from being machines to being robots to being lss="trms">animals <lgc clss='lgc'>--lgc>learning<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> fluid boundaries between mechanism and flesh
lsts> <lsts clss="lsts lst1">•(the lss="trms">ontological stickiness of the) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>computer<lgc clss='lgc'>:lgc> a mind that is not yet a mind, inanimate yet lss="trms">interactive, it does not think yet neither is it external to thought
lsts> (Menser <lgc clss='lgc'>+lgc> Aronowitz) television<lgc clss='lgc'>:lgc> a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>...
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (such way of theorizing <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> precondition of) an era where radically mew lss="trms">technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> also cryptocurrencies, blockchain<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">consumer reselss="trms"nttrm="search">archers are creating new concepts and lss="trms">figurations in order to expand the borders of waht constitutes life <lgc clss='lgc'>[lgc>lss='thdf'>for example “living-product” lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor<lgc clss='lgc'>]lgc>


(the problem of the) <lgc clss='lgc'>[lgc>lss="trms">ontological division of<lgc clss='lgc'>]lgc> lss="trms">consumer <lgc clss='lgc'>=/=lgc> lss="trms">world of objects <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (ideological move <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) privileges human <lgc clss='lgc'>:lgc> it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the lss="trms">consuming, having the experience, making the meaning


lss="trms">figuration<lgc clss='lgc'>:lgc> new ways of taking account of the lss="trms">world <lgc clss='lgc'>=/=lgc> lss="trms">anthropolss="trms">morphism
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> practices that create ls clss='strcls'>*ls>knotsls clss='strcls'>*ls> of lss="trms">material-lss="trms">semiotic actors <lgc clss='lgc'>{lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> art does thatlss='qstn'>? art's sometimes unreal lss="trms">figurations <lgc clss='lgc'>=/=lgc> ls clss='strcls'>**ls>lss="trms">interpretative lss="trms">consumer research makes the most realss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic lss="trms">figurations of this centuryls clss='strcls'>**ls><lgc clss='lgc'>}lgc>lss='at'>@lss="frds scrmbld">lss="frds scrmbld">Chloe2

the lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of our time<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•becoming (<lgc clss='lgc'>=/=lgc> being) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> a shift towards a ls clss='strcls'>*ls>process lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysicsls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•
lsts>
(Parsons <lgc clss='lgc'>+lgc> Maclaren)
items of disposal (do not fail to exists, but rather they) are ls clss='strcls'>*ls>moved alongls clss='strcls'>*ls> to other spaces or politics and become other things
<lsts clss="lsts lst1">•becoming a precious antique
lsts> <lsts clss="lsts lst1">•becoming a water blockage
lsts> <lsts clss="lsts lst1">•becoming a source of marine death
lsts> <lsts clss="lsts lst1">•becoming a lss="trms">materially precious thing (in another part of the lss="trms">world)
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>how things actually move, how they lss="trms">transition between many statesls clss='strcls'>**ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>object<lgc clss='lgc'> = lgc>lss="trms">data about the object <lgc clss='lgc'>=/=lgc> tangible thingls clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> (lss="trms">transition) from thinking of object as the primary reality <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> perceicing the object as lss="trms">data in computatinoal environments
<lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (change of the lss="trms">nature of object <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) radical shift in theorizing lss="trms">consumer behavior


posthumanism
<lsts clss="lsts lst1">•a key term in contemporary western postindustrial era
lsts> <lsts clss="lsts lst1">•a term htat has been used ti describe a highly lss="trms">technologized future existence
lsts>lrg>
<lgc clss='lgc'>--lgc>variationally<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> other lss="trms">stories (lss="trms">fables) about lss="trms">technology exists <lgc clss='lgc'>=/=lgc>
<lstsrd clss="lstsrd">1. the claim of (often monolithic) novelty of the lss="trms">historical moment in the west
lstsrd> <lstsrd clss="lstsrd">2. that lss="trms">technology is a sterile lss="trms">instrument
lstsrd> <lstsrd clss="lstsrd">3. that lss="trms">technology aids the human in his ascent to ever greater degrees of humanity
lstsrd>
<lrg clss="large lg38" stl="font-size:107%">
(lss="trms">greek tradition <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>*ls>to think deeply about lss="trms">technology, we have to think about its lss="trms">ontologyls clss='strcls'>*ls>
<lsts clss="lsts lst1">•lss="trms">techno-lss="trms">sociology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>
lsts> <lsts clss="lsts lst1">•lss="trms">ecological feminism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">l clss="ppl">Harawayl>l>
lsts> <lsts clss="lsts lst1">•post-l clss="ppl">Marxl>ism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Tiziana Terranova
lsts> <lsts clss="lsts lst1">•
lsts> <lsts clss="lsts lst1">•philosophy of tech <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Heideggerl><lgc clss='lgc'>:lgc> the most dlss="trms"nttrm="danger,stranger">angerous thing we can do is to think of lss="trms">technology as something neutral <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> we often make two ls clss='strcls'>***ls>intuitive ideological jumps of reasonls clss='strcls'>***ls> when we think of lss="trms">technology<lgc clss='lgc'>:lgc>
lsts>   1. “lss="trms">technology<lgc clss='lgc'> = lgc>means to an end”
  2. “lss="trms">technology is created by humans”
  <lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='thdf'>example of lss="trms">anthropological truth (about lss="trms">technology) <lgc clss='lgc'>~lgc> it is a truth as it appears to human beings lss='and'>& it is an ls clss='strcls'>*ls>lss="trms">instrumental truth<lgc clss='lgc'>:lgc> truth aimed at getting things done or making things workls clss='strcls'>*ls> <lgc clss='lgc'>=/=lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">technology<lgc clss='lgc'>:lgc> the mode by which realities are brought into existence in the lss="trms">world (hervorbringen) <lgc clss='lgc'>{lgc>unconcealing <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a concealment of another reality<lgc clss='lgc'>}lgc>= (process of) ls clss='strcls'>*ls>lss="trms">poiesis<lgc clss='lgc'> = lgc>bring out <lgc clss='lgc'>+lgc> concealls clss='strcls'>*ls>
 lss="prgrph prgrph2">-the lss="trms">greek word ls clss='strcls'>*ls>lss="trms">techne<lgc clss='lgc'> = lgc>lss="trms">technology <lgc clss='lgc'>+lgc> artls clss='strcls'>*ls> derived from the term lss="trms">episteme (the ways in which one can know reality) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>****ls>lss="trms">technology<lgc clss='lgc'>:lgc> a type of lss="trms">epistemology, a way of knowingls clss='strcls'>****ls>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>==lgc>l clss="ppl">Heideggerl><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>lss="trms">technology needs to be understood beyond its lss="trms">instrumentalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list humanist lss="trms">historyls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>seeing lss="trms">technology lss="trms">historically as an ancient lss="trms">phenomenonls clss='strcls'>*ls>

lss="trms">technology thought of as something that comes from the west lss='and'>& does something to other people in other placers <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> a framework (even well-intentioned) that denies both lss="trms">agency lss='and'>& contemporaneity to the ‘other’
(-McQuire)

(we are told that)
<lsts clss="lsts lst1">•the era we exist in is the “information age”
lsts> <lsts clss="lsts lst1">•the lss="trms">world is “lss="trms">networked”
lsts> <lsts clss="lsts lst1">•marheting is “service-dominant”
lsts> <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> what realities do the terms “information” “lss="trms">network” “service-dominant” create, unconceal, conceallss='qstn'>?
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">questions of<lgc clss='lgc'>:lgc>
lss="prgrph">-what is the lss="trms">consumerlss='qstn'>?
lss="prgrph">-the lss="trms">nature of lss="trms">consumer consciousness, knowllss="trms"nttrm="knowledge,Knowledge">edge, desire

ls clss='strcls'>*ls>far from being a neutral uncomplicated lss="trms">relationship, lss="trms">consumers develop strategic behaviors for ls clss='strcls'>*ls>coping with lss="trms">technologyls clss='strcls'>*ls> that is paradoxial <lgc clss='lgc'>+lgc> fantastical <lgc clss='lgc'>+lgc> ideological <lgc clss='lgc'>+lgc> multidimensional
(-Konzinets)
<lsts clss="lsts lst1">•DIY lss="trms">technologies<lgc clss='lgc'>:lgc> forms of competence redefined <lgc clss='lgc'>+lgc> redistributed between hardware lss='and'>& human
lsts> <lsts clss="lsts lst1">•lss="trms">technology lss='and'>& identity lss="trms">interpolate each other
lsts>
global debates of<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•fear of genetic determination
lsts> <lsts clss="lsts lst1">•lss="trms">nature of consciousness <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> similarities and lss="trms">differences between computation and human being
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> intimately concerned with the status of humanness

1990s theories of gift-giving, possession, labour, self-concept <lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>cyber lss="trms">consumerls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> circulation of desire and commodities in environments that are so highly mediated and lss="trms">technological that it begins to generate behavior and lss="trms">situations that are quite foreign to existing thinking about that lss="trms">markets are and what lss="trms">consumers want

ls clss='strcls'>**ls>lss="trms">technology<lgc clss='lgc'>:lgc> an active force that both lss="trms">consumes lss='and'>& creates lss="trms">consumersls clss='strcls'>**ls>


(problem of) sustainability
<lstsrd clss="lstsrd">1. to sustain<lgc clss='lgc'>:lgc> rest, retreat <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> humannes is a major threat to all nonhuman planetary existence <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss='thdf'>the idea that radical threats to nonhumanness must be warded off by radical decreases in human population, lss="trms">consumption, normtive standards of living
lstsrd> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> this notion of sustainability exists radically at the limits of human capability (more than lss="trms">ecological crisis or human inequality, more than the threat of terrorism or nuclear proliferation)
<lstsrd clss="lstsrd">2. to sustain<lgc clss='lgc'>:lgc> to extend, strengthen <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>the idea that if we are not here then nothing on the planet has worth; if humans ado not exists, then the earth does not exists <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> our efforts of lss="trms">ecological sustainability are intrinsically human-centered <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>(implicit attitude)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> prolonging humanness<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">ecological problem<lgc clss='lgc'> = lgc>crisis<lgc clss='lgc'>:lgc> an intense, short-lived episode in human lss="trms">history <lgc clss='lgc'>+lgc> it will be solved by high-lss="trms">technology solutions
lstsrd>
<lrg clss="large lg10" stl="font-size:119%">
lss="trms">technology has co-evolved with being throughout billions of years <lgc clss='lgc'>--lgc>Hayles<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (myriad profound subtle ways) to make lss="trms">nature

<lgc clss='lgc'>--lgc>paradox<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>it is “human lss="trms">nature” to use lss="trms">technology <lgc clss='lgc'>+lgc> lss="trms">technology changes “human lss="trms">nature”ls clss='strcls'>*ls>

<lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>while not everything is lss="trms">technical, everything is lss="trms">technologicalls clss='strcls'>***ls>

ls clss='strcls'>*ls>posthuman stance (strategically oriented towards deep future, pays attention to the lives of nonhuman others) gets lss="trms">ontological with lss="trms">technologyls clss='strcls'>*ls>

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

McQuire
defining the lss="trms">technological <lgc clss='lgc'>--lgc>activate<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the border between lss="trms">nature lss='and'>& culture<lgc clss='lgc'> = lgc>(the heart of) what it means to be human

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
lss="trms">system attic

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

(in lss='mywrk'>my work with lss="nms">apass digital designs, i have been trying to negotiate with lss='thdf'>the notion of)
ls clss='strcls'>*ls>lss="trms">technological gazels clss='strcls'>*ls>

what new modes of subjectivity are filtered through lss="trms">technological gazelss='qstn'>?

(lss='qstn'>?how) high-tech images are cultural artifacts

lss="trms">technological gaze's lss="trms">method to put its meaning together<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. impossible subject-lss="trms">positioning
lstsrd> <lstsrd clss="lstsrd">2. lss="trms">codification of flesh
lstsrd> <lstsrd clss="lstsrd">3. visualization of lss="trms">scientific lss="trms">narrative
lstsrd> <lstsrd clss="lstsrd">4. lss="trms">aestheticization of information
lstsrd>

(Maturana <lgc clss='lgc'>+lgc> Varela) everything said is said by an observer <lgc clss='lgc'>=/=lgc> philosopher


lss="trms">marketing lss="trms">communication theory

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>gaze<lgc clss='lgc'>:lgc> (a lss="trms">technical term for) the ways we visually lss="trms">consume images of people and places <lgc clss='lgc'>+lgc> the ways images are constructed to entertain lss='and'>& encourage certain ways of seeing

<lsts clss="lsts lst1">•(using psychoanalysis) l clss="ppl">Mulveyl>'s gaze<lgc clss='lgc'>:lgc> the way in which the camera acts as the eyes and ears of the lss="trms">spectator, lss="trms">presenting ways of framing the lss="trms">world (power-laden <lgc clss='lgc'>+lgc> not neutral lss="trms">position) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> certain understanding of the lss="trms">world is assumed
lsts> <lsts clss="lsts lst1">•Shroeder <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> gaze signifies a psychological lss="trms">relationship of power <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the gazer is superior to the object of the gaze <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to lss="trms">zoo<lgc clss='lgc'>]lgc>
lsts>

how “human” ways of experiencing the lss="trms">world are gradually being lss="trms">integrated with non-human, lss="trms">technological ways of perceiving and understanding reality<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Baudrillardl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> virtual gaze
lsts> <lsts clss="lsts lst1">•l clss="ppl">Viriliol> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> automation of perception (war weaponry <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>the idea that in west we have lss="trms">technologies so advanced we achieve absolute vision)
lsts> <lsts clss="lsts lst1">•Balsamo <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cosmetic surgery (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> new visualization lss="trms">technologies) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> new forms of dominance <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to Kardashians TV shows<lgc clss='lgc'>]lgc>, ls clss='strcls'>*ls>replacing the male gaze with a normative dislss="trms">embodied lss="trms">technical gaze
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Harawayl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">technocratic gaze
lsts> <lsts clss="lsts lst1">•Strafford <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (starting in enlightenment) ls clss='strcls'>*ls>automated spectralizationls clss='strcls'>*ls> (in visual lss="trms">presentation of the lss="trms">world) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the intention and purpose of the gaze became medicalized and lss="trms">technologized <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to cartography<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (from lss="trms">technolss="trms">science to feminism) theorists have noticed a ls clss='strcls'>*ls>splicingls clss='strcls'>*ls> of direct and tactile human perception of reality with another reality, one that is mediated and lss="trms">technical <lgc clss='lgc'>==lgc>produce<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a new reality that negotiates the individual's knowllss="trms"nttrm="knowledge,Knowledge">edge of the universe in diverse and complex ways (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> not catastrophic <lgc clss='lgc'>=/=lgc> Hörl)


(time of) intellectual and artist upheaval <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> new and surprising modes of lss="trms">imagining the human


1950s concept of cybernetics constituted a fundamental change in thinking about control, lss="trms">communication, information, life itself (<lgc clss='lgc'>+lgc> new lss="trms">language of feedback, autolss="trms">poiesis, cellular automata, neural net)

1990s
computers <lgc clss='lgc'>+lgc> information <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cybernetic theory<lgc clss='lgc'>:lgc> (stressed that) information patterns are more important in understanding organisms than lss="trms">materiality
ls clss='strcls'>*ls>cybernetic view of the lss="trms">world <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> information lss="trms">coded in pattern lss='and'>& randomness <lgc clss='lgc'>=/=lgc> lss="trms">material absence lss='and'>& lss="trms">presencels clss='strcls'>*ls>
<lsts clss="lsts lst1">•(both) human and lss="trms">technological<lgc clss='lgc'> = lgc>informational entities
lsts> <lsts clss="lsts lst1">•human<lgc clss='lgc'> = lgc>cyborg<lgc clss='lgc'>:lgc> (human conceived as) cybernetic organism
lsts>
<lrg clss="large lg3" stl="font-size:110%"> <lgc clss='lgc'>[lgc>lss='qstn'>?how<lgc clss='lgc'>]lgc> discourses (lss="trms">narratives <lgc clss='lgc'>+lgc> lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors <lgc clss='lgc'>+lgc> lss="trms">symbols) of lss="trms">science and lss="trms">technology <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> use in advertisement to create meaning
lrg>
ls clss='strcls'>**ls>lss="trms">technological lss="trms">imagination <lgc clss='lgc'>--lgc>seize<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social lss="trms">imaginationls clss='strcls'>**ls>
always reinforcing the ls clss='strcls'>*ls>awesome power of lss="trms">technology to capture realityls clss='strcls'>*ls> (objectively <lgc clss='lgc'>+lgc> without any lss="trms">agenda)
[...]