[...]="lsts lst3">◾as ooo enters ="trms">social theory it commits a performative fallacy ='lgc'>='lgc'>--> missing the fundamental starting point of ="trms">social theory='lgc'>: ='strcls'>***objects come into the ="trms">social ="trms">world as expressions of (negotiated, perceptual, political, ="trms">agentic) value='strcls'>*** ='lgc'>[="trms">social theory is fundamentally predicated on the ="trms">socius ='lgc'>='lgc'>--> ="trms">social theory is about the as="trms">sociation between things ='lgc'>=/= homogenous things='lgc'>]
='lgc'>}='lgc'>=/= ="ppl">Campbell's ='strcls'>*posthuman ="trms">relationism='strcls'>*='lgc'>: another form that better understands the ="trms">abyssal point between the non-human and the human
(2007 conference) speculative realism ='lgc'>{antipathy to “human-centred” intellectual traditions='lgc'>} ='lgc'>='lgc'>='lgc'>~=> object-oriented ="trms">ontology
(objectivity ='lgc'>=/= obliqtivity)
Harman's im="trms">materialism='lgc'>: realism without ="trms">materialism ='lgc'>: objects can only ever be captured obliquely
object-oriented ="trms">ontology's development='lgc'>:
="lsts lst1">•characterised by a consistent lament for how post-="ppl">Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
="lsts lst1">•the real='lgc'>: absolute autonomy of objects (withdraw from subjects)
="lsts lst2">◦objects='lgc'>: sleeping giants holding their forces in reserve
="lsts lst1">•prefer the ="trms">excess of the ="trms">aesthetic over the reduction by the ="trms">scientific (="trms">materialism's tendency to reduce objects to a primary substratum ='lgc'>='lgc'>==> rendering them susceptible to mathematical capture) ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>*="trms">aesthetic foundationalism='strcls'>* ='lgc'>[='lgc'>==engender='lgc'>='lgc'>==> an attitudinal ="trms">response to objects='lgc'>] (='at'>@="nms">apass, this is also a problem in artistic research)='lgc'>:
="lsts lst2">◦="trms">aesthetic appreciation above the reduction of the ="trms">phenomenon achieved by ="trms">science ='lgc'>='lgc'>--> “art (art criticism) is a style that gets us closer to the ="trms">nature of objects” (='lgc'>+ bad ='thdf'>example of Clement Greenberg)
="lsts lst2">◦(to make the invisible deep conditions of objects perceivable) ="trms">prioritize ='strcls'>*allusive style='strcls'>* above ='strcls'>*="trms">literal description='strcls'>*
="lsts lst1">•claims to post-="trms">phenomenological sovereignty
="lsts lst1">•over-mining approach to knowl="trms"nttrm="knowledge,Knowledge">edge production ='lgc'>=/= objects's surplus of reality
="lsts lst2">◦="trms">methodological approach which encounters objects as objects (='lgc'>=/= actor ="trms">network theory's manner of focusing upon an object's effects) ='lgc'>[='lgc'>+ bad ='thdf'>example of Dutch East India Company='lgc'>]='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> object-oriented ="trms">social theory produces a rudimentary ="trms">narrative with no discernible innovation on the level of='lgc'>:
="lsts lst3">◾objects ='lgc'>='lgc'>--> the actors are recognisable companies, personalities, infrastructures
="lsts lst3">◾="trms">relations ='lgc'>='lgc'>--> the major ="trms">symbiotic moments are legal contracts, infrastructure and formative moments in a human's life
="lsts lst3">◾time ='lgc'>='lgc'>--> there is standard chronology from birth to death, with emphasis on human-centric causes and effects
="lsts lst1">•“="trms">social theory='lgc'> = a mode of knowl="trms"nttrm="knowledge,Knowledge">edge production” (='lgc'>=/= a decontextualised reflection of the ="trms">world) ='lgc'>='lgc'>==> withdrawal='lgc'>: a psychological alibi, an ="trms">aesthetic (='lgc'>=/= cognitive concept) ='lgc'>==stimulate='lgc'>='lgc'>==> an attitudinal ="trms">response='lgc'>: humility ='lgc'>[='lgc'>+ passivity='qstn'>?='lgc'>] in the face of overwhelming non-human existence ='lgc'>[='lgc'>~ appeal ='lgc'>==produce='lgc'>='lgc'>==> a paterna="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic-arrogant-="trms">instrumenta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list attitude to the nonhuman ='lgc'>=/= ='strcls'>*appeal ='lgc'>==foster='lgc'>='lgc'>==> ="trms">responsibility='strcls'>* (a norrnativity that withdrawal cannot) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">Campbell='lgc'>]
="large lg2" stl="font-size:112%">
='lgc'>}='lgc'>=/= posthuman ="trms">relationism='lgc'>: rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists who draw on contemporary advances in disciplines like geology, biology, mathematics and ="trms">neurology to make the case that non-human reality is not a sub-set of human reality ='lgc'>='lgc'>-->
="lsts lst1">•commitment to an object-oriented realism (='lgc'>='lgc'>~= Harman)
="lsts lst1">•occupy an ='strcls'>*="trms">anthropic='strcls'>* event horizon='lgc'>: their ="trms">social analyses occur in the shifting, impossible ground hetween the human and the nonhuman (='lgc'>=/= Harman)
="lsts lst1">•dialectic of object ='strcls'>**withdrawal ='lgc'>+ appeal='strcls'>** (='lgc'>=/= Harman's object withdrawal) ='lgc'>~ ='strcls'>***="trms">interaction between objective withdrawal ='and'>& subjective appeal='strcls'>***
(Moss) earth as making an appeal ='lgc'>--="ppl">Freud='lgc'>='lgc'>--> a ="trms">demand for work
“when the attention of an experienced person is drawn to the ="trms">child's state by this path of discharge, ='lgc'>[the path of discharge='lgc'>] ... acquires a secondary function of the highest importance, that of cornmunicalion
='lgc'>='lgc'>--> initial helplessness of human beings is the primal source of all moral motives
(="trms">child's) creaming and kicking ='lgc'>='lgc'>--> appeal (made by the earth) is a combination of ="trms">demand ='lgc'>+ accusation
="large lg14" stl="font-size:129%">
contemporary ="trms">social theorists are turning towards objects
='lgc'><='lgc'>==Bennett='lgc'>== object produce a ‘="trms">gestalt shift’ in perception
='lgc'>}='lgc'>==="ppl">Tsing='lgc'>='lgc'>==> (amounts to) a political act ='lgc'><='lgc'>== (turning towards objects) requires us='lgc'>:
="lsts lst1">•to re-divide the ="trms">world
="lsts lst1">•to re-="trms">prioritise matler(s)
="lsts lst1">•to create ="trms">different ="trms">causalities
="lsts lst1">•to follow new ="trms">agencies
="lsts lst1">•to produce new spacetimes
="lsts lst1">•to ="trms">interrupt the ‘mind-lulling ="trms">presence of common sense’
='lgc'>}='lgc'>-='lgc'>-='lgc'>='lgc'>--> acknowl="trms"nttrm="knowledge,Knowledge">edge the importance of traditional ='strcls'>*="trms">social theory='strcls'>* in identifying gross inequalities ='lgc'>+ advocate a posthuman ="trms">relationism that moves ='strcls'>*from critique to production='strcls'>* ='lgc'>='lgc'>==> ='strcls'>*new and surprising connections between modes of existence='strcls'>* (='thdf'>for example)
="lsts lst1">•did the typical American diet play any role in engendering the widesp="trms"nttrm="already,spread">read susceptibility to the propaganda leading up to the invasion of Iraq='qstn'>?
="lsts lst1">•do sand storms make a ="trms">difference to the sp="trms"nttrm="already,spread">read of socalled sectarian violence='qstn'>?
="lsts lst1">•does mercury help enact autism='qstn'>?
="lsts lst1">•what if ="trms">serious adoption practices for and by the elderly became common='qstn'>?
="lsts lst1">•what if nations that are worried about low birth rates (Denmark, Germany, Japan, Russia, white America, more) acknowl="trms"nttrm="knowledge,Knowledge">edged that fear of immigrants is a big problem, and that racial purity projects and fantasies drive resurgent pronatalism='qstn'>?
posthuman='lgc'>: a mode of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening for the nonhuman ='lgc'>+ ="trms">simultaneously acknowledging the impossibility of fully hearing it ='lgc'>='lgc'>--> impossible ="trms">position ='lgc'>==expand='lgc'>='lgc'>==> our range of ="trms">socialities, ="trms">causalities, temporalities and ethics because it contains the ='strcls'>**stubborn ="trms">anthropo="trms">morphic residual='strcls'>** within any ‘new’ theory of ="trms">society
='lgc'>='lgc'>--> (not in="trms">finite) co-constitution of the ="trms">social ='lgc'>+ the extra-="trms">social (vaccines ='and'>& ="trms">markets, planetary ="trms">systems ='and'>& telescopes, catastrophes ='and'>& laws, etc.)
feminist ="trms">science studies ='strcls'>*="trms">demand a normative ="trms">responsibility='strcls'>* towards ="trms">ontological in="trms">="trms"nttrm="cluster,club">clusivity and humility
(now that there is no objective ='lgc'>='lgc'>-->) ="trms">interrogatives are object-makers
='strcls'>*strangeness (of nonhuman life) ='lgc'>[acts as a guide='lgc'>] ='lgc'>='lgc'>--> mobilising new pre="trms">positions of connection ='lgc'>='lgc'>==> to think ="trms">differently about the ="trms">social ='lgc'>='lgc'>==> new conceptions of ="trms">society (as planetmate, messmate, ="trms">natureculture, mindbody, thing-power, odd kin, etc.)
parallels drawn between theories of evolution ='and'>& theories of ="trms">social change='lgc'>:
="lsts lst1">•Gould ='lgc'>='lgc'>--> concept of punctuated equilibrium
="lsts lst1">•="ppl">Serres ='lgc'>='lgc'>--> ="trms">ontology of the ="trms">social as parasitism
="lsts lst1">•Hayles ='lgc'>='lgc'>--> ="trms">translation of epigenesis and ="trms">technogenesis
="lsts lst1">•
='lgc'>{="trms">phenomenon of serial endo="trms">symbiosis theory ='lgc'><='lgc'>-- ="trms">social theorists deploy this in the search for accounts of how change and creativity o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate='lgc'>}='lgc'>='lgc'>--> (bio-econornic context) ='strcls'>*="trms">symbiosis='strcls'>* has long been recognised as a theory which de="trms">monstrates the co-constitution of the ="trms">social and the biological
='lgc'>=/= ="ppl">Darwinian ="trms">story of='lgc'>: small variations, random mutation, long time scales, ="trms">natural selection, fitness and incremental development='lgc'>:
="lsts lst1">•complexity derived by brute mechanical climbing from the base al="trms"nttrm="already,spread">ready built by the efforts of earlier climbing
="lsts lst1">•unit of change='lgc'>: the gene, or individual organism, the ="trms">zoocentric, ‘big like us’ ="trms">epistemic culture of both ="trms">science and ="trms">social ="trms">science (='lgc'>=/= weird ="trms">worldings of protists, ="trms"nttrm="search">archea, eukaryotes ='lgc'>[Wertheim='lgc'>])
bacteriology ='lgc'>='lgc'>==> new organisms were often stemmed from profound and prolonged ="trms">symbiotic ="trms">relationships that have proven difficult to analyse ='lgc'>=/= discrete
="lsts lst1">•traits are in="trms">herited outside of sexual dissemination (di="trms">gestion, infection, donation, other complex forms of partnerning) ='lgc'>='lgc'>--> con="trms">sortia='lgc'>: a="trms">morphous ="trms">symbiotic complexes (="trms"nttrm="metaph,metamorph,metabol,metal">metabolic energetic ="trms">networks) ='lgc'>=/= organism='lgc'>: anatomically bounded objects (="trms">systems of information and exchange)
='lgc'>}='lgc'>==="ppl">="ppl">Margulis='lgc'>='lgc'>==> focus on how perceptual, political, ="trms">social and ="trms">scientific conditions precede objects='lgc'>: ='strcls'>*objects='lgc'> = boundary-work='strcls'>*
='lgc'>='lgc'>--> ="trms">differential speeds of change (sudden and unlikely mixes ='lgc'>+ slow and ="trms">causal)
='lgc'>='lgc'>--> deconstruction of individuality
(co-constitutive bio-econornic-political-="trms">social context='lgc'>:)
='strcls'>**ideological contest between individualism and collectivism in political economy ='lgc'><='lgc'>='lgc'>==> intellectual development of ="trms">symbiosis theory='strcls'>**
="lsts lst1">•="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and anarchist concept of mutuellisme in the mid 1800
="lsts lst1">•="ppl">Hobbesian-Malthusian-="ppl">Darwinian bio-economic concept of struggle for existence in zero-sum games of all-against-all
="lsts lst1">•Kropotkin's ="trms">symbiosis as evidence for the benefit of global cooperation towards the common good, the division of labour, protection of elements and ="trms">interdependent organisation
="lsts lst1">•evolutionary theory used to champion individualism and the ="trms">social policies of laissez faire
="ppl">Campbell ='lgc'>='lgc'>--> what Harman misses is the elementary starting point for ="trms">sociologies of ="trms">science='lgc'>: ='strcls'>*that ="trms">social ="trms">science ="trms">translates ="trms">science='strcls'>* just as ="trms">science ="trms">translates “reality”
serial endo="trms">symbiosis theory ='lgc'>='lgc'>==>
="lstsrd">1. no theory of ="trms">social change is going to be value-free (endo="trms">symbiosis is a process that is always al="trms"nttrm="already,spread">ready highly charged with rich ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, entailing a ‘host’ that is in an ‘exchange,’ ‘="trms">relation’ or ‘merger’ with a ‘guest’ ='lgc'>='lgc'>--> a form of ‘living together’ that becomes ‘close’ over time)
="lstsrd">2. extraordinary range and ="trms">nature of these ="trms">relations can act as strategies for other ="trms">worldings (other ways of being with each other) ='lgc'>='lgc'>--> important normative function ='lgc'>[at the cataclysmic endings ='lgc'>=/= catastrophic ending='lgc'>]
="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">4. a template for unlikely intimacies
Harman's philosophical monologue on ="trms">social theoretical practice (which might yet be remedied by actual dialogue with ="trms">social theorists) ='lgc'>='lgc'>==> performative fallacy (='lgc'><='lgc'>-- common in artist ="trms">writing)
='at'>@="nms">apass='strcls'>****
(="ppl">Campbell asking) why has object-oriented ="trms">ontology become such a popular force in other disciplines='qstn'>?
='lgc'><='lgc'>== complex ="trms">interplay between ="trms">sociological ='lgc'>+ logical factors
='lgc'>+ rise of ='strcls'>*para-academia='strcls'>*
='at'>@artist (in proliferation of artist ="trms">writing)
='strcls'>****speculation='lgc'> = the alibi for a doctrine that wishes to spare itself the trouble of justification='strcls'>****
='lgc'>='lgc'>--> we need closer attention to rationality as the basis of judgement when we talk about speculation
='lgc'>='lgc'>--> we need to be more informed by (="trms">sciences) when we stretch ="trms">relations to our rational outposts, without ignoring their appeals
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
posthumanism ='lgc'>='lgc'>--> any discursive or bodily con="trms">figuration that displaces the human, humanism, humanities ='lgc'>='lgc'>--> (21st century) ="trms">technology is the center of critical thought about culture and about ="trms">nature
='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: a structure of feeling (sense of an era starts to be experienced in the ="trms">social ="trms">imagination ='lgc'>='lgc'>--> ="trms">social forms become more recognisable when we had some time to classify them, ="trms">articulate them, theorize them)
(Williams > ="ppl">Campbell) structure of feeling
we can point to times in the ="trms">past and say that as an X sensibility (they were romantics, enlightenment, post="trms">modernism) ='lgc'>=/= sensing here and now ='lgc'>='lgc'>--> practical consciousness, a period at an embryonic ="trms">stage, at the very ="trms"nttrm="knowledge,Knowledge">edge of ='strcls'>*semantic availability='strcls'>*
what structure of feeling is forming in the contemporary western ="trms">world='qstn'>? ='lgc'>='lgc'>--> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)
to be human ='lgc'><='lgc'>--attack='lgc'>-- genomics, global finance, ="trms">nature of ="trms">social in virtual ="trms">communities (telegram) ='lgc'>='lgc'>==> yet-to-be formalized paradigms of human experience
='lgc'>='lgc'>==> fracture the concept of legal self ='lgc'>[legal theory (arbiter of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights) ='lgc'>='lgc'>--> concerned with what is to be human='lgc'>]
(taxonomies of the human ="trms">species at its time ='lgc'>='lgc'>-->) humanitas='lgc'>: legal term used in public in ancient Rome to distinguish Romans and ="trms">Greeks from Barbarians
humans in persistent vegetative states
="trms">international trade of human organs
human genome project
xenotransplantation
="trms">technological unconscious
="large lg30" stl="font-size:104%">
(tree of life replaced by) a model that='lgc'>:
="lsts lst1">•classifies ="trms">species ="trms">according to DNA
="lsts lst1">•disregards ="trms">morphological type (how elements of body appear)
="lsts lst1">•reveals human to be a tiny sub="trms">species in a mass of absolute diversity
classical philosophy ='lgc'>='lgc'>--> ="trms">scientized for a momden audience (by ="ppl">Descartes 17th century) ='lgc'>='lgc'>--> special status of human ='lgc'><='lgc'>-- seen as a totally transparent, secular, ="trms">scientific, liberal way of thinking about the ="trms">world
humanism='lgc'> = a belief in progress (implicitly conceived as a ="trms">technological ="trms">instrumental profit-oriented) ='lgc'>+ ="trms">technological masery over ="trms">nature ='lgc'>+ ‘human ='lgc'>=/= ="trms">animal’ ='lgc'>+ therapeutic approach to ="trms">scientific inquiry ='lgc'>}='lgc'><='lgc'>-- a 19th century anachronism ='lgc'>='lgc'>--> deeply ingrained in contemporary self-consciousness and everyday common sense
human='lgc'>: hero of liberty ='lgc'><='lgc'>-- french in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin, political in purpose
August Comte ='lgc'>='lgc'>--> the universe can only e understood when the ="trms">scientific exploration of ="trms">phenomena was separated from super="trms">natural superstition ='lgc'>=/= ="nms">ajayeb
="ppl">Campbell making the case ='lgc'>='lgc'>--> humanism needs to be deconstructed (not in a blithe نرم وملایم post="trms">modern discursive way, rather) the de="trms">finitions of what it means to be human are of life-changing importance ='lgc'>='lgc'>--> humanism's ="trms">supposed universality and transparency masks the fact that it is ='strcls'>*an in="trms">herited western relatively recent philosophical perspective of the ="trms">world='strcls'>*
in ="trms">consumer research ='lgc'>='lgc'>--> human='lgc'>: culturally inflected, psycho="trms">social producer of ='lgc'>+ produced by the ="trms">market ='lgc'>=/= human='lgc'>: a dis="trms">embodied information-processor with a rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic indentity and a computatinoal approach to the ="trms">market
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> how can ="trms">interpretative ="trms">consumer research benefit from a perspective which acknowl="trms"nttrm="knowledge,Knowledge">edges this ideology of humanism='qstn'>?
the term posthuman has been used to describe anything which extends human capcity ='lgc'>--ironically='lgc'>='lgc'>--> something as ubiquitous banal ancient and human as ='strcls'>*tool-use='strcls'>* could itself be described as posthuman (Hayles, Stiegler, Wills) ='lgc'>='lgc'>==> ='strcls'>**posthuman is as ancient as the human itself='strcls'>** ='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]posthuman='lgc'>: (a radical recognition that) ="trms">technological='lgc'> = ='strcls'>*o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary logic='strcls'>* ='lgc'>+ ='strcls'>*ethical sensibility='strcls'>* (= a stepping-out ='lgc'>[='lgc'>=/= coming-after='lgc'>] of the enclosure of what is only important and necessary to the human)
="lsts lst1">•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
="lsts lst1">•the ethical and radical realisation that the human only comes into existence by the work of (organic ='lgc'>+ ="trms">technological) nonhuman others
cyborg ='lgc'>='lgc'>--> as="trms">sociated with liberatory modes of identity
='strcls'>**="trms">technology deconstructs everyday human experience of ="trms">agency, free will, choice, self='strcls'>** ='at'>@="nms">apass
21st century ='lgc'>='lgc'>--> ="trms">technology is the center of critical thought about culture and ="trms">nature (='lgc'>='lgc'>--> ='thdf'>that is why it became organically part of my ="nms">ajayeb research)='lgc'>='lgc'>--> ='strcls'>*to think about ="trms">technology in a manner which reflects its ubiquity, its deeper ="trms">symbolic and ="trms">aesthetic dimensions, the way in which it can radically chnage humanness and human-centered approaches
(humanistic ="trms">epistemology ='lgc'>='lgc'>==>) mode of the human='lgc'>:
="lstsrd">1. information processor
="lstsrd">2. cognitive subject
="lstsrd">3. cultural subject
posthuman mode='lgc'>:
="lstsrd">1. to widen the temporal range of research (deep future, deep ="trms">past)
="lstsrd">2. take the form of an ethical inquiry (where the human is no longer the center of the ="trms">world)
="lstsrd">3. to think about the ="trms">ontology of ="trms">technology
="lstsrd">4. the ="trms">relationship of the human and the nonhuman (sustainability)
20th century ='lgc'>='lgc'>--> gene
21st century ='lgc'>='lgc'>--> posthuman (postgenetic ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors)
robotic revolution ='lgc'>+ bio="trms">technology revolution > agricultural revolution ='lgc'>+ industrial revolution ='lgc'>+ information revolution
(="trms">consumer research started to develop an outlook that) things are just as complex and ="trms">social as people
="lsts lst1">•brand='lgc'>: entities that talk to and ="trms">interact with other brands, entities that form ="trms">relationships with humans
(lives that seem to exist in on the ="trms"nttrm="knowledge,Knowledge">edges of simple humanist life='lgc'>:)
="lsts lst1">•='strcls'>*massive='strcls'>* life of ="trms">market
="lsts lst1">•='strcls'>*="trms">excessive='strcls'>* life of the brnad image
="lsts lst1">•='strcls'>*virtual='strcls'>* life of Face="trms">book
="lsts lst1">•
="trms">consumer research focuses on the ="trms">ontological and ="trms">epistemological givens of only the ="trms">consumer
(Turkle theorizing) how ="trms">consumers change through their ="trms">relationship with the nonhuman
="lsts lst1">•="trms">children view certain objects in the ="trms">world around them as having degrees of aliveness
="lsts lst1">•="trms">children who have grown up with computers do not experience a dichotomy between biological and computatinoal processes
="lsts lst1">•playing with a toy like transformers, the toy shifs from being machines to being robots to being ="trms">animals ='lgc'>--learning='lgc'>='lgc'>--> fluid boundaries between mechanism and flesh
="lsts lst1">•(the ="trms">ontological stickiness of the) ='lgc'>[='strcls'>*='lgc'>]computer='lgc'>: a mind that is not yet a mind, inanimate yet ="trms">interactive, it does not think yet neither is it external to thought
(Menser ='lgc'>+ Aronowitz) television='lgc'>: a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
="ppl">="ppl">Latour...
='lgc'>}='lgc'>='lgc'>--> (such way of theorizing ='lgc'>='lgc'>==> precondition of) an era where radically mew ="trms">technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models ='lgc'>[='lgc'>='lgc'>--> also cryptocurrencies, blockchain='lgc'>]
='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ="trms">consumer rese="trms"nttrm="search">archers are creating new concepts and ="trms">figurations in order to expand the borders of waht constitutes life ='lgc'>[='thdf'>for example “living-product” ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='lgc'>]
(the problem of the) ='lgc'>[="trms">ontological division of='lgc'>] ="trms">consumer ='lgc'>=/= ="trms">world of objects ='lgc'>='lgc'>==> (ideological move ='lgc'>='lgc'>-->) privileges human ='lgc'>: it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the ="trms">consuming, having the experience, making the meaning
="trms">figuration='lgc'>: new ways of taking account of the ="trms">world ='lgc'>=/= ="trms">anthropo="trms">morphism
='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> practices that create ='strcls'>*knots='strcls'>* of ="trms">material-="trms">semiotic actors ='lgc'>{='lgc'><='lgc'>-- art does that='qstn'>? art's sometimes unreal ="trms">figurations ='lgc'>=/= ='strcls'>**="trms">interpretative ="trms">consumer research makes the most rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">figurations of this century='strcls'>**='lgc'>}='at'>@="frds scrmbld">="frds scrmbld">Chloe2
the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of our time='lgc'>:
="lsts lst1">•becoming (='lgc'>=/= being) ='lgc'><='lgc'>-- a shift towards a ='strcls'>*process ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>*
="lsts lst1">•
(Parsons ='lgc'>+ Maclaren)
items of disposal (do not fail to exists, but rather they) are ='strcls'>*moved along='strcls'>* to other spaces or politics and become other things
="lsts lst1">•becoming a precious antique
="lsts lst1">•becoming a water blockage
="lsts lst1">•becoming a source of marine death
="lsts lst1">•becoming a ="trms">materially precious thing (in another part of the ="trms">world)
="lsts lst1">•
='lgc'>='lgc'>--> ='strcls'>**how things actually move, how they ="trms">transition between many states='strcls'>**
='lgc'>='lgc'>--> ='strcls'>*object='lgc'> = ="trms">data about the object ='lgc'>=/= tangible thing='strcls'>* ='lgc'><='lgc'>-- (="trms">transition) from thinking of object as the primary reality ='lgc'>--to='lgc'>='lgc'>--> perceicing the object as ="trms">data in computatinoal environments
='lgc'>==='qstn'>?='lgc'>='lgc'>==> (change of the ="trms">nature of object ='lgc'>='lgc'>==>) radical shift in theorizing ="trms">consumer behavior
posthumanism
="lsts lst1">•a key term in contemporary western postindustrial era
="lsts lst1">•a term htat has been used ti describe a highly ="trms">technologized future existence
='lgc'>--variationally='lgc'>='lgc'>--> other ="trms">stories (="trms">fables) about ="trms">technology exists ='lgc'>=/=
="lstsrd">1. the claim of (often monolithic) novelty of the ="trms">historical moment in the west
="lstsrd">2. that ="trms">technology is a sterile ="trms">instrument
="lstsrd">3. that ="trms">technology aids the human in his ascent to ever greater degrees of humanity
(="trms">greek tradition ='lgc'>='lgc'>-->) ='strcls'>*to think deeply about ="trms">technology, we have to think about its ="trms">ontology='strcls'>*
="lsts lst1">•="trms">techno-="trms">sociology ='lgc'>='lgc'>--> ="ppl">="ppl">Latour
="lsts lst1">•="trms">ecological feminism ='lgc'>='lgc'>--> ="ppl">="ppl">Haraway
="lsts lst1">•post-="ppl">Marxism ='lgc'>='lgc'>--> Tiziana Terranova
="lsts lst1">•
="lsts lst1">•philosophy of tech ='lgc'>='lgc'>--> ="ppl">Heidegger='lgc'>: the most d="trms"nttrm="danger,stranger">angerous thing we can do is to think of ="trms">technology as something neutral ='lgc'>='lgc'>--> we often make two ='strcls'>***intuitive ideological jumps of reason='strcls'>*** when we think of ="trms">technology='lgc'>:
1. “="trms">technology='lgc'> = means to an end”
2. “="trms">technology is created by humans”
='lgc'>}='lgc'><='lgc'>-- ='thdf'>example of ="trms">anthropological truth (about ="trms">technology) ='lgc'>~ it is a truth as it appears to human beings ='and'>& it is an ='strcls'>*="trms">instrumental truth='lgc'>: truth aimed at getting things done or making things work='strcls'>* ='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]="trms">technology='lgc'>: the mode by which realities are brought into existence in the ="trms">world (hervorbringen) ='lgc'>{unconcealing ='lgc'>='lgc'>==> a concealment of another reality='lgc'>}= (process of) ='strcls'>*="trms">poiesis='lgc'> = bring out ='lgc'>+ conceal='strcls'>*
="prgrph prgrph2">-the ="trms">greek word ='strcls'>*="trms">techne='lgc'> = ="trms">technology ='lgc'>+ art='strcls'>* derived from the term ="trms">episteme (the ways in which one can know reality) ='lgc'>='lgc'>==> ='strcls'>****="trms">technology='lgc'>: a type of ="trms">epistemology, a way of knowing='strcls'>****
='lgc'>}='lgc'>==="ppl">Heidegger='lgc'>='lgc'>==> ='strcls'>*="trms">technology needs to be understood beyond its ="trms">instrumenta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list humanist ="trms">history='strcls'>* ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>*seeing ="trms">technology ="trms">historically as an ancient ="trms">phenomenon='strcls'>*
="trms">technology thought of as something that comes from the west ='and'>& does something to other people in other placers ='lgc'><='lgc'>-- a framework (even well-intentioned) that denies both ="trms">agency ='and'>& contemporaneity to the ‘other’
(-McQuire)
(we are told that)
="lsts lst1">•the era we exist in is the “information age”
="lsts lst1">•the ="trms">world is “="trms">networked”
="lsts lst1">•marheting is “service-dominant”
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> what realities do the terms “information” “="trms">network” “service-dominant” create, unconceal, conceal='qstn'>?
='lgc'>='lgc'>==> ="trms">questions of='lgc'>:
="prgrph">-what is the ="trms">consumer='qstn'>?
="prgrph">-the ="trms">nature of ="trms">consumer consciousness, knowl="trms"nttrm="knowledge,Knowledge">edge, desire
='strcls'>*far from being a neutral uncomplicated ="trms">relationship, ="trms">consumers develop strategic behaviors for ='strcls'>*coping with ="trms">technology='strcls'>* that is paradoxial ='lgc'>+ fantastical ='lgc'>+ ideological ='lgc'>+ multidimensional
(-Konzinets)
="lsts lst1">•DIY ="trms">technologies='lgc'>: forms of competence redefined ='lgc'>+ redistributed between hardware ='and'>& human
="lsts lst1">•="trms">technology ='and'>& identity ="trms">interpolate each other
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global debates of='lgc'>:
="lsts lst1">•fear of genetic determination
="lsts lst1">•="trms">nature of consciousness ='lgc'>='lgc'>--> similarities and ="trms">differences between computation and human being
="lsts lst1">•
='lgc'>='lgc'>--> intimately concerned with the status of humanness
1990s theories of gift-giving, possession, labour, self-concept ='lgc'>=/= ='strcls'>*cyber ="trms">consumer='strcls'>* ='lgc'>='lgc'>--> circulation of desire and commodities in environments that are so highly mediated and ="trms">technological that it begins to generate behavior and ="trms">situations that are quite foreign to existing thinking about that ="trms">markets are and what ="trms">consumers want
='strcls'>**="trms">technology='lgc'>: an active force that both ="trms">consumes ='and'>& creates ="trms">consumers='strcls'>**
(problem of) sustainability
="lstsrd">1. to sustain='lgc'>: rest, retreat ='lgc'>='lgc'>--> humannes is a major threat to all nonhuman planetary existence ='lgc'>='lgc'>==> ='thdf'>the idea that radical threats to nonhumanness must be warded off by radical decreases in human population, ="trms">consumption, normtive standards of living
='lgc'><='lgc'>-- this notion of sustainability exists radically at the limits of human capability (more than ="trms">ecological crisis or human inequality, more than the threat of terrorism or nuclear proliferation)
="lstsrd">2. to sustain='lgc'>: to extend, strengthen ='lgc'>='lgc'>--> ='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'>='lgc'>==> our efforts of ="trms">ecological sustainability are intrinsically human-centered ='lgc'>[='lgc'>--(implicit attitude)='lgc'>='lgc'>--> prolonging humanness='lgc'>]='lgc'>='lgc'>==> ="trms">ecological problem='lgc'> = crisis='lgc'>: an intense, short-lived episode in human ="trms">history ='lgc'>+ it will be solved by high-="trms">technology solutions
="trms">technology has co-evolved with being throughout billions of years ='lgc'>--Hayles='lgc'>='lgc'>--> (myriad profound subtle ways) to make ="trms">nature
='lgc'>--paradox='lgc'>='lgc'>--> ='strcls'>*it is “human ="trms">nature” to use ="trms">technology ='lgc'>+ ="trms">technology changes “human ="trms">nature”='strcls'>*
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>***while not everything is ="trms">technical, everything is ="trms">technological='strcls'>***
='strcls'>*posthuman stance (strategically oriented towards deep future, pays attention to the lives of nonhuman others) gets ="trms">ontological with ="trms">technology='strcls'>*
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McQuire
defining the ="trms">technological ='lgc'>--activate='lgc'>='lgc'>--> the border between ="trms">nature ='and'>& culture='lgc'> = (the heart of) what it means to be human
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='lgc'>[title='lgc'>]
="trms">system attic
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(in ='mywrk'>my work with ="nms">apass digital designs, i have been trying to negotiate with ='thdf'>the notion of)
='strcls'>*="trms">technological gaze='strcls'>*
what new modes of subjectivity are filtered through ="trms">technological gaze='qstn'>?
(='qstn'>?how) high-tech images are cultural artifacts
="trms">technological gaze's ="trms">method to put its meaning together='lgc'>:
="lstsrd">1. impossible subject-="trms">positioning
="lstsrd">2. ="trms">codification of flesh
="lstsrd">3. visualization of ="trms">scientific ="trms">narrative
="lstsrd">4. ="trms">aestheticization of information
(Maturana ='lgc'>+ Varela) everything said is said by an observer ='lgc'>=/= philosopher
="trms">marketing ="trms">communication theory
='lgc'>[='strcls'>*='lgc'>]gaze='lgc'>: (a ="trms">technical term for) the ways we visually ="trms">consume images of people and places ='lgc'>+ the ways images are constructed to entertain ='and'>& encourage certain ways of seeing
="lsts lst1">•(using psychoanalysis) ="ppl">Mulvey's gaze='lgc'>: the way in which the camera acts as the eyes and ears of the ="trms">spectator, ="trms">presenting ways of framing the ="trms">world (power-laden ='lgc'>+ not neutral ="trms">position) ='lgc'>='lgc'>==> certain understanding of the ="trms">world is assumed
="lsts lst1">•Shroeder ='lgc'>='lgc'>--> gaze signifies a psychological ="trms">relationship of power ='lgc'>='lgc'>--> the gazer is superior to the object of the gaze ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">zoo='lgc'>]
how “human” ways of experiencing the ="trms">world are gradually being ="trms">integrated with non-human, ="trms">technological ways of perceiving and understanding reality='lgc'>:
="lsts lst1">•="ppl">Baudrillard ='lgc'>='lgc'>--> virtual gaze
="lsts lst1">•="ppl">Virilio ='lgc'>='lgc'>--> automation of perception (war weaponry ='lgc'>='lgc'>--> ='thdf'>the idea that in west we have ="trms">technologies so advanced we achieve absolute vision)
="lsts lst1">•Balsamo ='lgc'>='lgc'>--> cosmetic surgery (='lgc'>='lgc'>~= new visualization ="trms">technologies) ='lgc'>='lgc'>==> new forms of dominance ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Kardashians TV shows='lgc'>], ='strcls'>*replacing the male gaze with a normative dis="trms">embodied ="trms">technical gaze
="lsts lst1">•="ppl">="ppl">Haraway ='lgc'>='lgc'>--> ="trms">technocratic gaze
="lsts lst1">•Strafford ='lgc'>='lgc'>--> (starting in enlightenment) ='strcls'>*automated spectralization='strcls'>* (in visual ="trms">presentation of the ="trms">world) ='lgc'>='lgc'>--> the intention and purpose of the gaze became medicalized and ="trms">technologized ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to cartography='lgc'>]
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> (from ="trms">techno="trms">science to feminism) theorists have noticed a ='strcls'>*splicing='strcls'>* of direct and tactile human perception of reality with another reality, one that is mediated and ="trms">technical ='lgc'>==produce='lgc'>='lgc'>==> a new reality that negotiates the individual's knowl="trms"nttrm="knowledge,Knowledge">edge of the universe in diverse and complex ways (='lgc'><='lgc'>-- not catastrophic ='lgc'>=/= Hörl)
(time of) intellectual and artist upheaval ='lgc'>='lgc'>==> new and surprising modes of ="trms">imagining the human
1950s concept of cybernetics constituted a fundamental change in thinking about control, ="trms">communication, information, life itself (='lgc'>+ new ="trms">language of feedback, auto="trms">poiesis, cellular automata, neural net)
1990s
computers ='lgc'>+ information ='lgc'>='lgc'>--> cybernetic theory='lgc'>: (stressed that) information patterns are more important in understanding organisms than ="trms">materiality
='strcls'>*cybernetic view of the ="trms">world ='lgc'>='lgc'>--> information ="trms">coded in pattern ='and'>& randomness ='lgc'>=/= ="trms">material absence ='and'>& ="trms">presence='strcls'>*
="lsts lst1">•(both) human and ="trms">technological='lgc'> = informational entities
="lsts lst1">•human='lgc'> = cyborg='lgc'>: (human conceived as) cybernetic organism
='lgc'>[='qstn'>?how='lgc'>] discourses (="trms">narratives ='lgc'>+ ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ='lgc'>+ ="trms">symbols) of ="trms">science and ="trms">technology ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> use in advertisement to create meaning
='strcls'>**="trms">technological ="trms">imagination ='lgc'>--seize='lgc'>='lgc'>--> ="trms">social ="trms">imagination='strcls'>**
always reinforcing the ='strcls'>*awesome power of ="trms">technology to capture reality='strcls'>* (objectively ='lgc'>+ without any ="trms">agenda)
="lsts lst1">•movie Fantastic Voyage 1966 ='lgc'><='lgc'>--Dijck='lgc'>-- fascination with envisioning the body from a ="trms">different perspective
="lsts lst1">•status of foetus (float in black and white) ='lgc'><='lgc'>--="ppl">="ppl">Haraway='lgc'>-- meanings whose legitimacy comes from ="trms">technological ="trms">systems of perception
="lsts lst1">•='lgc'>[computer-generated images ='lgc'>=/=='qstn'>?='lgc'>] camera-generated images ='lgc'><='lgc'>--Cartw="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='lgc'>-- (paradox of) camera's role in capturing the real ='lgc'>+ camera's capacity to evoke emotion and ="trms">present a sense of the unattainable ='lgc'>='lgc'>~= (to appear to be at once) both ='strcls'>*magical='strcls'>* ='and'>& ='strcls'>*truthful='strcls'>* ='lgc'>==introduce='lgc'>='lgc'>==> new subjectivities into ="trms">marketplace
mediation of visual ="trms">phenomena through the eye of ="trms">technology ='lgc'>='lgc'>='lgc'>~=> new sets of truths (about the body, environment, etc.) ='lgc'>--often='lgc'>='lgc'>--> a ='strcls'>**dis="trms">embodied ="trms">technological gaze looks at the body='strcls'>**
advertisement becomes more highly finished, ="trms">excessively produced, artificialized ='lgc'>='lgc'>--> a ="trms">technological gaze is found in the discourse of advertising ='lgc'>='lgc'>--> ="trms">scientized ='and'>& ="trms">technologized images celebrate a particular view of ='strcls'>***life as information='strcls'>***
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="trms">nature='lgc'> = figures ='lgc'>+ ="trms">stories ='lgc'>+ images (='lgc'>='lgc'>~= topos, commonplace)
paying attention to ="trms">nature like a ="trms">child ='lgc'><='lgc'>-- ="ppl">="ppl">Haraway
="large lg14" stl="font-size:134%">
='lgc'>[='strcls'>*='lgc'>]="trms">trope='lgc'>: a verse ="trms">interpolated into a liturgical text عبادات to embellish or amplify its meaning
="trms">language ='lgc'>='lgc'>--> ="trms">material-="trms">semiotic flesh
liturgical possibilities of ="trms">nature
="lsts lst1">•="frds scrmbld"nttrm="Christianson">Christian liturgical year
="lsts lst1">•Zaratusztrian nowruz
="lsts lst1">•star wars ='lgc'>--='qstn'>?='lgc'>='lgc'>--> practice of turning ="trms">tropes into ="trms">worlds ='lgc'>[='lgc'>='lgc'>--> war of imagess='lgc'>]
="lsts lst1">•war of words
="lsts lst1">•
(agonistic fields='lgc'>:)
military combat
sexual domination
security maintenance
="trms">market strategy
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="brkr">
(="trms">techniques of the observer - september 9, 2012)
="lsts lst1">•What is the ="trms">relation between the de="trms">materialized digital imagery of the ="trms">present and the so-called age of mechanical reproduction='qstn'>?
="lsts lst1">•ongoing abstraction of vision - Problems of vision
="lsts lst1">•transformation in the makeup of vision
="lsts lst1">•="trms">history of art ='lgc'><-> ="trms">history of perception='qstn'>?
="lsts lst1">•onlooker (Zuschauer)
="lsts lst1">•="trms">historically important functions of the human eye ='lgc'>='lgc'>==> medical, military, and police hierarchies
="lsts lst1">•Most of the ="trms">historically important functions of the human eye are being supplanted by practices in which visual images no longer have any reference to the ="trms">position of an observer in a “real,” optically perceived ="trms">world.
="lsts lst1">•where abstract visual and ="trms">linguistic elements coincide
="lsts lst1">•avoid mystifying it by recourse to ="trms">technological explanations (this was my mistake!)
="lsts lst1">•an observer is more importantly one who sees within a prescribed set of possibilities, one who is embedded in a ="trms">system of conventions and limitations.
="lsts lst1">•="trms">measurable in terms of objects and signs
="lsts lst1">•newly constituted human ="trms">sciences in regulating and modifying the behavior of individuals.
="lsts lst1">•it was through these disciplines that the subject in a sense became visible
="lsts lst1">•passage from the ="trms">geometrical optics of the seventeenth and eighteenth centuries to physiological optics
="lsts lst1">•to expose the idio="trms">syncrasies of the “normal” eye
="lsts lst1">•Retinal afterimages, peripheral vision, binocular vision, and thresholds of attention
="lsts lst1">•outcome of a complex remaking of the individual as observer into something calculable-and regularizable and of human vision into something ="trms">measurable and thus, exchangeable.
="lsts lst1">•standardization of visual imagery
="lsts lst1">•in the amphitheatre / on the ="trms">stage / in the Panoptic machine
="lsts lst1">•dis="trms">sociation of touch from sight ='lgc'>='lgc'>==> “separation of the senses” and industrial remapping of the body in the nineteenth century
="lsts lst1">•unloosening of the eye from the ="trms">network of referentiality incarnated in tactility ='lgc'>='lgc'>==> fitted for the tasks of “="trms">spectacular” ="trms">consumption
="lsts lst1">•Perception for ="ppl">Benjamin was acutely temporal and kinetic;
="lsts lst1">•a mobile ="trms">consumer of a ceaseless succession of illusory commodity-like Images.
="lsts lst1">•Machines are ="trms">social before being ="trms">technical
="lsts lst1">•desiring machines
="lsts lst1">•The paintings of J-B. Chardin are lodged within these same ="trms">questions of knowl="trms"nttrm="knowledge,Knowledge">edge and perception His still lifes, especially, are a last great ="trms">presentation of the classical object in all its plenitude, before it is sundered irrevocably into exchangeable and ungrounded signifiers or into the pa="trms">interly traces of an autonomous vision.
="lsts lst1">•that the very process of becoming tired was in fact perception. “When the eye fixes itself on a single color...
="lsts lst1">•the clear eye of the ="trms">world
="lsts lst1">•The more ="ppl">Schopenhauer involved himself in the new collective knowl="trms"nttrm="knowledge,Knowledge">edge of a fragmented body ="trms">composed of separate organic ="trms">systems, subject to the opacity of the sensory organs and dominated by involuntary reflex activity, the more intensely he sought to establish a visuality that escaped the ="trms">demands of that body.
="lsts lst1">•the physiological makeup of the subject as the site on which the formation of re="trms">presentations occurs.
="lsts lst1">•Of these only the cerebrum, together with the sensory nerves attached to it, and the posterior spinal nerve fascicles are intended to take up the motives from the external ="trms">world. All the other parts, on the other hand, are intended only to transmit the motives to the muscles in which the will directly manifests itself. (="ppl">Schopenhauer)
="lsts lst1">•It is knowl="trms"nttrm="knowledge,Knowledge">edge that ="trms">Simultaneously provided ="trms">techniques for the external control and domination of the human subject and was the emancipating ground for notions of subjective vision within ="trms">modernist art theory and experimentation.
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bad visual ="trms">systems
="trms">narcissism as a cultural practice (that also motivates and steers ="trms">technological inventions)
accelerationism
(Accelerationism may also refer more broadly, and usually pejoratively, to support for the deepening of capitalism in the belief that this will hasten its self-destructive tendencies and ultimately eventuate its collapse.)
Selfie
seems to me the perfect example for this sub="trms">mission of the unconscious to the globalized machine
="large lg26" stl="font-size:115%">
latest theoretical buzzwords
control over the ="trms">interpretation of the ="trms">world
circulation of the global image machine
tree-made paper
who are (not) allowed (not) to have a body='qstn'>?
all forms of knowl="trms"nttrm="knowledge,Knowledge">edge claims,
acting on the ideological doctrines of dis="trms">embodied ="trms">scientific (cinematic) objectivity
all seem just effects of delayed render algorithms in the play of signifiers in a virtual force field
space of simulations
not giving up to the ="trms">paranoid ="trms">science ="trms">fiction
getting to know the ="trms">world effectively by practising the ="trms">sciences
tools of ="trms">semiology
="trms">rhetorical ="trms">nature of truth
not Romantic nor ="trms">modernist objects='lgc'>:
="lstsrd">1. infective vectors (microbes)
="lstsrd">2. elementary particles (quarks)
="lstsrd">3. biomolecular ="trms">codes (genes)
view of the ="trms">relationship of body and ="trms">language (the problem of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor)
those of us who would still like to talk about reality
imagery of moves in the fully textualized and ="trms">coded ="trms">world
high tech (military) field
recognizing our own ‘="trms">semiotic ="trms">technologies’ for making meanings,
life is ="trms">semiotic as well as ="trms">technology
(commitment='qstn'>?) to faithful accounts of a ‘real’ ="trms">world
="ppl">="ppl">Haraway ="trms">writes='lgc'>: All components of the desire are paradoxical and d="trms"nttrm="danger,stranger">angerous, and their combination is both contradictory and necessary.
We need the power of ="trms">modern critical theories of how meanings and bodies get made, not in order to deny meaning and bodies, but in order to live in meanings and bodies that have a chance for a future. (reductionism='qstn'>?)
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insist on the ="trms">embodied ="trms">nature of all vision, and so reclaim the sensory ="trms">system that has been used to signify a leap out of the marked body and into a conquering gaze from nowhere. (how the exhibition can make visible my ="trms">positing in the work='qstn'>? ground me in an ="trms">embodied vision='qstn'>? my ="trms">situation. to ="trms">situate me. not necessarily organic ="trms">embodiment='qstn'>? what have i need to learn in my bodies='qstn'>?)
="trms">perverse capacity of the eye
culture dis="trms">embodies. (="trms">nature ="trms">embodies='qstn'>?)
to distance the knowing subject from everybody and everything
visualizing ="trms">technologies are without (apparent) limit='qstn'>?
linked to='lgc'>:
="prgrph">-artificial graphic manipulation ="trms">systems
="prgrph">-computer aided scanners
="prgrph">-colour enhancement ="trms">techniques
mapping is at stake. what kind of mapping the Kinect image provides='qstn'>? that is op="trms">posite to the zeiss lens='qstn'>?
how to go there with the ="trms">technology and not fuck the ="trms">world='qstn'>? carefully not give birth to mythical ideological seeing or promising transcendence
Kinect's generative, but not devouring vision
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the ="trms">perversion of the zeiss lens is in that it tries to let the viewer ‘experience’ the moment of discovery in immediate vision of the ‘object’
the exhibition is about a ="trms">writing of the body that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically emphasizes vision
= and commit to deconstruction and passionate construction.
= and passionate detachment, which is dependent on the impossibility of innocent ‘identity’ politics and ="trms">epistemologies as strategies for seeing from (any) standpoints, in order to see well. (refer to ="trms">lecture-performance Standing on the Shoulders of Giants - ="frds">Sina ="frds">Seifee 2015, on a critical ="trms">epistemology of seeing-from-far)
= whom to see with='qstn'>?
="ppl">="ppl">Haraway='lgc'>: only partial perspective promises objective vision. This is an objective vision that initiates, rather than closes off, the problem of ="trms">responsibility for the generativity of all visual practices.
The ‘eyes’ made available in ="trms">modern ="trms">technological ="trms">sciences shatter any idea of passive vision='qstn'>? these prosthetic devices show us that all eyes, in="trms"nttrm="cluster,club">cluding our own organic ones, are active perceptual ="trms">systems, building in ="trms">translations and ="trms">specific ways of seeing, that is, ways of life.
partial way of organizing ="trms">worlds
is unlocatable ir="trms">responsible='qstn'>?
is my visual exhibition a knowl="trms"nttrm="knowledge,Knowledge">edge claim='qstn'>?
To see from below (or the perspective of the mathematics, Kinect, hacker='qstn'>?) is neither easily learned nor unproblematic
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ways of being nowhere while claiming to see comprehensively (i did not claim any of these - i didn't try even. i was there ="trms">traveling with ="trms">relation to my co-="trms">travelers and a ="trms">technology ="trms">relation) my issue with the images is their generality and perhaps that is their unlocatablilty. but to ="trms">situate my knowl="trms"nttrm="knowledge,Knowledge">edge and myself i am not solely depending on the image ="trms">rhetoric. i was committed to mobile ="trms">positioning, and that is critical.
mediate vision
knowl="trms"nttrm="knowledge,Knowledge">edge potent for constructing ="trms">worlds
trying to be less organized by axes of domination
="trms">Science has been utopian and visionary from the start='qstn'>? that is one reason ‘we’ need it.
my eye were ="trms">crafted by the blood of mosquitoes...
="trms">translations and exchanges, ="trms">material and ="trms">semiotic
what has the property of ="trms">systematicity in my Amazon='qstn'>?
orientations and ="trms">responsibility in ="trms">material ="trms">semiotic fields of meaning.
is Here, Kinect's vision not immediately a very powerful ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor or ="trms">technology (for political ="trms">epistemological clarification)='qstn'>?
The visual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor invites us to investigate the varied ="trms">apparatuses of visual production, in="trms"nttrm="cluster,club">cluding the prosthetic ="trms">technologies ="trms">interfaced with our biological eyes and brains.
should i have an argue for (politics and) ="trms">epistemologies of location, ="trms">positioning, and ="trms">situating='qstn'>?
view from a structuring and structured body
we ="trms">love stuttering, and the partly understood
="trms">Translation is always ="trms">interpretative, critical, and partial
Amazon (location) resists (the politics of) closure
logic of culture (="trms">nature made flexible)
="trms">science ="trms">coded body
black ="trms">coded body
colonised ="trms">coded body
="trms">coded as self sufficient (when='qstn'>?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the ="trms">rhetoric of humor
how can something work and not work='qstn'>?!
mathematical competition
what is the other ="trms">story (of forest, journey, etc.) that i want urgently tell='qstn'>?
or the rhythm of what ="trms">story i want to change='qstn'>?
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In 1905 the French ="trms">neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows='lgc'>: “I'm no longer aware of myself as I used to be. I can no longer feel my arms, my legs, my head, and my hair. I have to touch myself constantly in order to know how I am. I have the feeling that my entire body is changed, even at times that it no longer exists. I touch an object, but it is not I who am touching it. I no longer feel as I used to. I cannot find myself. I cannot ="trms">imagine myself. My insensibility is f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightening, as if everything were empty.” Madame I was unable to recognize the ="trms">position of her arms and legs and was completely insensitive to pain. ="trms">According to Israel ="ppl">Rosenfeld's thesis, Madame I was unable to know her body as part of her ="trms">memory. (her brain could not create a ="nms">body image) She could not ="trms">imagine, or create in her mind, images of parents or the houses where she had lived. Lacking a continuous image of herself, she could re-create momentary images only when she was verifying to herself that she had a body. (see Strange, Familiar and Forgotten pp 40-42)
“If all self-reference were destroyed, consciousness and understanding would not be possible.
“Meaning and understanding are parts of the structure of consciousness that emerge from self-reference; they cannot exist without a ="nms">body image.” (p.55)
“Self-reference is not a hypothetical idea but a de="trms">monstrable part of the structure of consciousness; a partial breakdown in the physiological mechanisms that create it give us the ="trms">phenomenon of ="nms">phantom limbs.” (p.56)
Two English ="trms">neurologists, Lord Russell Brain and Henry Head (!) coined the phrase “="nms">body image” for the ="trms">internal image and ="trms">memory of one's body in space and time. The ="nms">body image is not only a picture of the body but also an anticipatory plan for the detailed movements of the body, and rather than a fixed structure, it is dynamic and plastic, capable of reorganizing itself radically with the ="trms">contingencies of experience.
The ="nms">body image can also incorporate external object, implements, and ="trms">instruments. When they are being used, they can become intimate, vital, even libidinally cathected parts of the ="nms">body image.
(Don ="ppl">="ppl">Ihde='lgc'>:) “To ="trms">embody one's praxis through ="trms">technologies is ultimately an existential ="trms">relation with the ="trms">world.” (="trms">Technology and Life="trms">world, p.72)
="trms">Embodied ="trms">relations such as the experience of “seeing through” glasses (or the use of hearing aids, blind man's cane, or driving a car) take the ="trms">technology into the perceptual-bodily self-experience. The mediating ="trms">technology becomes part of the ="nms">body image, and achieves “="trms">instrumental transparency”
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(="ppl">Giuliana ="ppl">Bruno)
This tangible, superficial contact, in fact, is what allows us to apprehend the objects and the spaces of art, turning contact into the ="trms">communicative ="trms">interface of a public intimacy. (but not in the Amazonian skin contact) (it is ="trms">different than ="ppl">="ppl">Lucretius reflecting upon the ="trms">nature of things)
(="trms">materiality of) cultural surfaces
As a form of dwelling that engages mediation between subjects and with object[...]