[...]self. (Schopenhauer)
•It is knowledge that Simultaneously provided techniques for the external control and domination of the human subject and was the emancipating ground for notions of subjective vision within modernist art theory and experimentation.
...................................
bad visual systems
narcissism as a cultural practice (that also motivates and steers 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 submission of the unconscious to the globalized machine
latest theoretical buzzwords
control over the interpretation of the world
circulation of the global image machine
tree-made paper
who are (not) allowed (not) to have a body?
all forms of knowledge claims,
acting on the ideological doctrines of disembodied 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 paranoid science fiction
getting to know the world effectively by practising the sciences
tools of semiology
rhetorical nature of truth
not Romantic nor modernist objects:
1. infective vectors (microbes)
2. elementary particles (quarks)
3. biomolecular codes (genes)
view of the relationship of body and language (the problem of metaphor)
those of us who would still like to talk about reality
imagery of moves in the fully textualized and coded world
high tech (military) field
recognizing our own ‘semiotic technologies’ for making meanings,
life is semiotic as well as technology
(commitment?) to faithful accounts of a ‘real’ world
Haraway writes: All components of the desire are paradoxical and dangerous, and their combination is both contradictory and necessary.
We need the power of 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?)
insist on the embodied nature of all vision, and so reclaim the sensory 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 positing in the work? ground me in an embodied vision? my situation. to situate me. not necessarily organic embodiment? what have i need to learn in my bodies?)
perverse capacity of the eye
culture disembodies. (nature embodies?)
to distance the knowing subject from everybody and everything
visualizing technologies are without (apparent) limit?
linked to:
-artificial graphic manipulation systems
-computer aided scanners
-colour enhancement techniques
mapping is at stake. what kind of mapping the Kinect image provides? that is opposite to the zeiss lens?
how to go there with the technology and not fuck the world? carefully not give birth to mythical ideological seeing or promising transcendence
Kinect's generative, but not devouring vision
the 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 writing of the body that metaphorically emphasizes vision
= and commit to deconstruction and passionate construction.
= and passionate detachment, which is dependent on the impossibility of innocent ‘identity’ politics and epistemologies as strategies for seeing from (any) standpoints, in order to see well. (refer to lecture-performance Standing on the Shoulders of Giants - Sina Seifee 2015, on a critical epistemology of seeing-from-far)
= whom to see with?
Haraway: only partial perspective promises objective vision. This is an objective vision that initiates, rather than closes off, the problem of responsibility for the generativity of all visual practices.
The ‘eyes’ made available in modern technological sciences shatter any idea of passive vision? these prosthetic devices show us that all eyes, including our own organic ones, are active perceptual systems, building in translations and specific ways of seeing, that is, ways of life.
partial way of organizing worlds
is unlocatable irresponsible?
is my visual exhibition a knowledge claim?
To see from below (or the perspective of the mathematics, Kinect, hacker?) is neither easily learned nor unproblematic
ways of being nowhere while claiming to see comprehensively (i did not claim any of these - i didn't try even. i was there traveling with relation to my co-travelers and a technology relation) my issue with the images is their generality and perhaps that is their unlocatablilty. but to situate my knowledge and myself i am not solely depending on the image rhetoric. i was committed to mobile positioning, and that is critical.
mediate vision
knowledge potent for constructing worlds
trying to be less organized by axes of domination
Science has been utopian and visionary from the start? that is one reason ‘we’ need it.
my eye were crafted by the blood of mosquitoes...
translations and exchanges, material and semiotic
what has the property of systematicity in my Amazon?
orientations and responsibility in material semiotic fields of meaning.
is Here, Kinect's vision not immediately a very powerful metaphor or technology (for political epistemological clarification)?
The visual metaphor invites us to investigate the varied apparatuses of visual production, including the prosthetic technologies interfaced with our biological eyes and brains.
should i have an argue for (politics and) epistemologies of location, positioning, and situating?
view from a structuring and structured body
we love stuttering, and the partly understood
Translation is always interpretative, critical, and partial
Amazon (location) resists (the politics of) closure
logic of culture (nature made flexible)
science coded body
black coded body
colonised coded body
coded as self sufficient (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows: “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 imagine myself. My insensibility is frightening, as if everything were empty.” Madame I was unable to recognize the position of her arms and legs and was completely insensitive to pain. According to Israel Rosenfeld's thesis, Madame I was unable to know her body as part of her memory. (her brain could not create a body image) She could not 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[...]