[...]social)
•image of the or a body and its environment
•impossible subject-positioning, the codification of flesh, a visualization of scientific narratives and the aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, code and technology. (Norah Campbell)
•Everything said is said by an observe (Maturana and Varela)
•framing the world
•virtual gaze (Baudrillard)
•achieve absolute vision, while seeing nothing.
•very much as real; human and technological, both
•i say this as someone who thinks that we are part of this digital world, but we are not necessarily subject to its terms
•splicing of direct and tactile human perception of reality with another reality, one that is mediated and technical
•the naration is not pure nor whole (why cyborg?)
•place of visibility (/ field of articulability)
•it is an aesthetic dream, dream of ismorphism between the discursive object and the visible object
•exteriorization of the body (relation between face / hand / tool )
•The “exact meeting place” of form, matter, tool, and hand is the touch(Henri Focillon)
•

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In this interconnection of embodied being and environing world, what happens in the interface is what is important.
--Don Ihde, Bodies in Technology

At first glance, strapped 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 technoculture the camera (the 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--that vault or arched chamber, that judge's chamber--moved from elite Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new technology called photography, or “light-writing.” A camera became a black-box with which to register pictures of the outside world in a representational, mentalist, and sunny semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious strangers, if also near neighbors in the head. Nonetheless, no 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 world--indeed, the critters of the world--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 predictable semiotic road blocks that try to limit us to a cartoonish epistemology about visual self-evidence and the lifeworlds of human-animal-technology compounds.


Gilbert stresses that nothing makes itself in the biological 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 inter- and intra-action. In embryology, Gilbert calls this “interspecies epigenesis."43 Gilbert writes: “I think that the ideas that Lynn [Margulis] 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 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: becoming subject to the unsettling obligation of curiosity, which requires knowing more at the end of the day than at the beginning


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


Microlandscapes:


the talk, also works the notion of mirror stage and what does it mean for us and for the companien species that are entangled. what threads of meaning are taken apart by pulling on the thread of self reflection and self vision, what will gets account as nature for whom and when. the animal that is in charge of her own image is the representation of the universala man.


Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the history of life on earth. It gave the creatures with DNA two important things: a nucleus that contained all the genetic materials and an interface to communicate with the world outside of the cell--a complex membrane--to talk with the materials alien to itself. Interface is a critical point of intersection between different life worlds, fields, or levels of organization. They are the areas in which social friction can be experienced and where diffusion of new technology is leading to structural discontinuities (which can be either positive or negative), the interface is where they will occur. The argent issue of interfaces in social interaction and flow between human animal, nonhumans, and computers is today becoming a zone of transition of ephemeral technologies, physical contact, socio-political boundaries, and metaphor-representation.
Since antiquity, representation has been the foundational concept of aesthetics and semiotics. In the modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled narratives, one the social mode of traveling that includes the child--the opposite of the lonely masculine traveler--based on the real experience and a personal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly 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 representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, 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 child. The work deals with questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest --as spatial and sensual experience-- is thus dematerialized and has acquired a digital character. The 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 technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.



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


Lacan: i am led to regard the function of the mirror stage as a particular case of the function of the imago, which is to establish a 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 history. the mirror stage is a drama whos[...]