Discovery

Discovery
Showing posts with label Essays. Show all posts
Showing posts with label Essays. Show all posts

Monday, October 13, 2014

Nichols - The Work of Culture in the Age of Cybernetic Systems

Nichols, B. (1988). The Work of Culture in the Age of Cybernetic Systems. The New Media Reader.

The computer can act as a a metaphor and suggests new ways of thinking about ourselves and our environment.

Cybernetic – Self regulating mechanisms or systems with predefined tasks.

How do cybernetic systems, as symbolized by the comber resonate with the transformations that were symbolized by the camera.

Mechanical Reproduction and film Culture.
-       The industrial society has the assembly line and mass production.  It changes:
o   Economic mode of production
o   The nature of art
o   Categories of perception.

It strips art of its aura or authenticity.  An association of essence with authenticity.

The aura of an object compels attention.
-       Use value is determined at the location.
-       Uniqueness is part of contemplation.
-        
Mechanical reproduction cannot produce authenticity.

Ojbects without aura substitute mystique.

Author asks the question is photography art.  But:
-       He also asks if societies view of art has changed, or
-       If how we see the world has changed.

The ubiquitous copy reflects industrialization and capitalism.
-       Montages rip things from their environment.
-       Collages juxtapose multiple scenes.

Film can expose man to his own environment.

To shoot is to record the original.
To cut is to edit.

The camera reframes reality and provides enhanced details and added perspectives.

Montage – Collecting dissimilar is important to Benjamin.

Seeing new way s is ideological but transformative.
-       They are new skills.
New ways of seeing presuppose new ways of social organization.
-       Based on culture of mechanical reproduction.
-        
Is our sense of reality being adjusted by means of electronic computation and digital communication.

It’s determined by the relationships we form.

Economics has changed from producing to processing information.

Digital media replaces the individual encounter.

Have cybernetic systems brought about changes in our perception of the world that hold liberating potential.

Do images, or representations control sensory image.

Capitalism – Human c&c against animals.
-       Monopoly Capitalism – Human C&C against machines.
-       Post industrial capitalism – Against computers, biogenetically engineered organisms.
-        
Reflections of human identity.

Digital tends to be interactive rather than static like text.

The camera could see more than the eye.
The computer can render what is palpable.

Cybernetic communication simulates and alters our relation to our environment and our mind.

The photograph comes from somewhere, the computer comes from nowhere.
-       the photograph comes from the experience of the photographer.
-       The computer comes from the imagination of another.

Cybernetic systems give form, external expression to the mind.

The computer not only simulates the exterior world, but also the interior world of consciousness by experience.

The copy reproduces the world, the chip simulates it.

The interactiveness and desire for control replaces the object and desire for possession.

The cybernetic metaphor – transformation of self and reality.

Metaphor – Humans as automated intelligent systems, but automated intelligent systemsas humn, not just the simulation of reality, but reality of the simulation.

Hyper reality – Being more real destroys reality.

Does life exist in artificial support systems.

Do artificial systems obscure life in the same way mechanical reproductions are questioned as art.

The embodiment of cybernetic imagination where abstract concepts become embedded in material form.

U.S. Supreme Court more amenable to patents for new life forms over software.

Starts to question free will and dependence.



Monday, August 4, 2014

Husserl, Hegel, Heidegger | J. P. Sartre

Husserl, Hegel, Heidegger

From Being and Nothingness: A Phenomenological Essay on Ontology

Jean Paul Sartre

Solipsism – the idea that only your existence is real.

There is our existence, and the other.
-       Solipsism prevents the fusion of those ideas.
-       However, the other can be realized through knowledge.

Husserl – The world is revealed to consciousness is inter monadic.
-       Our reality is a function of the otherness of being.
-       It is a permanent condition of unity.
-       To doubt the reality of something is doubt part of my empirical reality.
-       The existence of the world is measured by our knowledge of it.
o   The same holds true for the other.
-       Husserl reduced being to a series of meanings.
o   The only connection to being of an other can only be through knowledge.

Hegel viewed ego as the existence of consciousness.
-       It is pure existence for itself.
-       It has certitude of itself, but does not have truth.
-       Ego tends to objectify itself to manifest existence..
-       The other is the one who is not me and:
o    we give the other a non essential objective with a character of negativity.
o   But the other is a self conscious and appears as a concrete object in the being of life.
§  As I appear concrete to the other.
o   In this manner our consciousness supports each other through their own being..
-       Our Egos become aware of the self by the reflection o others.
o   Our Being manifests relative to the recognition of the other.
o   I impose the other as an object, therefore I see myself as an object.
o   The value of the recognition of the other depends on the other valuation of me.
o   Self consciousness is real only to the extent it recognizes the echo in the other.

If Being is reduced to the sum of experiences and knowledge, then we can’t view others in the same manner as we perceive them as objects.
-       I posit others in terms of my being.
-       I must understand myself as being before I can view others as being.
Sartre’s point so far: If we are to refute solipsism, then my relation to the other must be being to being and not knowledge to knowledge.

Heidegger established:
-       relation between humans must be being to being.
-       The relationship must cause human realities to depend on one another in their essential being.

Heidegger Definitions:
-       World – that by which human reality makes known to itself what it is.
-       Being-in – The mode in which reality is its being in the world.
-       Being – Being – with.

Consciousness becomes the human reality which is revealed to him and for which he seeks to fix structures in concepts of his own.

Comprehension of the self is apprehended being-with others as an essential characteristic of my being.

Husserl and Hegel was being for him for me and me for him.
Heidegger was Being in or Being with.

Through the world I make known to myself what I am.

The other turns from you and I to we.
It is the existence in common with the others.

It is communication that becomes the common ground for personal revelation and responds to the Being in other.

Sartre refutes Heidegger because our reality encounters the other, we do not constitute them.

Heidegger proves the solution to be found, but not the solution itself.
-       He establishes a co-existence with others rather than a relational opposition.
-        
It is the identification and storage of objects a similar function of transmission theory.

Heidegger’s being with is not knowledge.
-       It is mute existence in common with another.
-       A co-existence:
o   We recognize a common solitude once we perceive our morality.
o   Once we recognize our own common solitude then we recognize it in others.
-       Heidegger’s reality is outside itself, but it is the definition of self.
Reference


Sartre, J.P. (2004). “Husserl, Hegel, Heidegger.” In D.K. Keenan. Hegel and Contemporary continental Philosophy.  Albany: State University of New York Press