- Philosophy of Technology, Posthumanism, Cybercultures, Gilles Deleuze and Felix Guattari, Transhumanism, Bernard Stiegler, and 89 moreGilbert Simondon, Media Philosophy, Communication, Cultural Studies, Cultural Theory, Media Studies, Artificial Intelligence, Digital Humanities, Social and Cultural Anthropology, Human Computer Interaction, Social Networking, Robotics, Phenomenology, Computer-Mediated Communication, Complex Systems Science, Gilles Deleuze, Virtual Communities, Complexity Theory, Communication Theory, Online Media, Science Fiction, Virtual Worlds, Augmented Reality, Embodied Cognition, Philosophy of Cognitive Science, Anarchism, Online Communities, Communication Studies, Technology and Society, Phenomenology of Space and Place, Jurgen Habermas, Utopian Studies, Chaos Theory, Embodied Mind and Cognition, Anarchist Studies, Artificial Life, Digital Rhetorics, Humanoid Robotics, Complex Adaptive Systems, Science Fiction and Fantasy, Science and Technology, Cognitive Robotics, Human-Robot Interaction, Second Life, Sociology of Technology, Autopoiesis, Public Opinion (Political Science), Social Robotics, Enactivism, Niklas Luhmann, Bioart, Felix Guattari, Philosophy of Engineering, Philosophy of Communication, Second-Order Cybernetics, Algorithmic Art, Science fictional technology, Transhumanism/Posthumanism, Critical Theory of Technology, Developmental Robotics, Science Fiction Studies, Theory of Science Fiction Film, Utopia and Science Fiction, Evolutionary Robotics, Rene Girard, Videogames and Philosophy, Science Fiction Representations of Technology, Communicative Practices, Public opinion, in particular on trust in media and media credibility., First-Person Methodologies, Karl-Otto Apel, Enactive Interfaces, Gilbert Hottois, Surrealism, François Laruelle, Knowledge Representation and Reasoning, Computer Science, Cognitive Sciences, Philosophy of Mind, Embodied and Enactive Cognition, Science and Technology Studies, Computer Networks, Databases, Software, Cyborg Theory, Cyborgs, Cyborg Anthropology, Dispositif (Apparatus-Theory), and Jean Baudrillardedit
The article focuses on a change in the understanding of death. Transhumanism is here understood as a reaction to the technicization of culture. One of the areas which are declared to be transcended by technology is human mortality.... more
The article focuses on a change in the understanding of death. Transhumanism is here understood as a reaction to the technicization of culture. One of the areas which are declared to be transcended by technology is human mortality. Analysis of such a change is conducted to show that one does not need a working technology that abolishes death, but that the change could be cultural and have significant impact on human life. This process of transcending death with the usage of technology is understood as a fictionalization of death. The philosophical and cultural outcomes are analyzed for human existence.
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Wstęp W artykule przedstawiam interpretację idei filmu, który stał się w kulturze pod-stawą elementarnych skojarzeń obrazujących bycie uwięzionym w świecie stwo-rzonym przez technologię. W tę stronę zmierzały także dotychczasowe... more
Wstęp W artykule przedstawiam interpretację idei filmu, który stał się w kulturze pod-stawą elementarnych skojarzeń obrazujących bycie uwięzionym w świecie stwo-rzonym przez technologię. W tę stronę zmierzały także dotychczasowe interpre-tacje. Skupiały się one albo na wątku kontroli człowieka przez maszyny, albo na wyzwoleniu się ludzi spod ich panowania. W pierwszym przypadku odwoływa-no się do idei filozoficznych i społecznych, w drugim – najczęściej religijnych. Ujęcia te podkreślały, jak już istniejące idee są obecne w serii filmów Matrix. Zupełnie pominięto natomiast refleksję nad ciałem, które przenosi się między rzeczywistościami w taki sposób, że może to stać się podstawą zdobycia o nim wiedzy w postaci gnozy. Z przyjętym tu sposobem interpretacji nie spotkałem się w literaturze przedmiotu. Dotyczy to nawet pokrewieństwa rzeczywistości przedstawionej w filmie z obecną kondycją kultury współczesnej. Nie chodzi mi o samo odniesienie, ale o ukazanie konsekwencji prowadzonych rozumowań. Oczywiście istnieje wiele książek i artykułów na ten temat, ale niedotykających tego problemu. Dostrzec tu można nawet klasyczny dualizm psychofizyczny – albo koncentrują się one na duchu, albo na reprezentacji audiowizualnej. Żadne z tych podejść nie omawia oryginalnej ontologii ciała zaprezentowanej w filmie, którą wydobywam. Prawo do samodzielnego myślenia wreszcie uprawomocnia samo doświadczenie gnozy leżące u podstaw formułowanych idei. Odpowiada ono humanistyce zaangażowanej, nie tylko po stronie konkretnych idei politycz-nych, ale przede wszystkim metafizycznych. Obiektywność zaś – by odeprzeć zarzut dowolności opartej na subiektywności – osiągana jest poprzez wynikanie z siebie kolejnych rozumowań, co jest jedyną postacią dostępną humanistyce zważywszy na jej interpretacyjny charakter. Dodanie przypisów bibliograficz
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The intention of this article is to present the thesis that the mode of being proper to users of cyberculture is eternal sleep. This thesis is based on an interpretation of Gilles Deleuze Difference and Repetition. It is shown that... more
The intention of this article is to present the thesis that the mode of being proper to users of cyberculture is eternal sleep. This thesis is based on an interpretation of Gilles Deleuze Difference and Repetition. It is shown that cyberculture as technical culture is anesthetizing user experience by indicating them the world of sleep. It is correlated with the synthesis of time, which is the synthesis of Eros and Hypnos. Here Hypnos functions as the ruler of aesthetic. So Deleuze's theory of the three syntheses of time is extended but not in the form of an interpretation of Deleuze's words but directly through technical mediation. Eternal sleep refers to the state which technically mediated Eros puts them in, giving them dreamlike aesthetic objects. At the end of this article it is shown how dreams are related to human spiritual experience and how this kind of experience could lead to waking up from the aesthetic metannarration of cyberculture imposed by the technically mediated synthesis of Eros and Hypnos.
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The goal of this article is to show how cyberculture is described as a source of spiritual experiences. The fact that technical media and especially computers enabled new forms of sensation led to questioning their material status. Many... more
The goal of this article is to show how cyberculture is described as a source of spiritual experiences. The fact that technical media and especially computers enabled new forms of sensation led to questioning their material status. Many of theoreticians said that cyberculture is by itself a basis for spiritual experiencing the world. In this article will be examined this claim referring to phenomena such as tribalization, decorporalization, information overload, to research if in cyberculture there could exists a new type of spiritual experience. General outcome of analysis is complex and needs further investigation because of necessity of inventing new ways of describing human way of experiencing spirituality in cyberculture.
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Transformacje, 1-2 2015, s. 68-87.
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The Time of Inhuman Images. The Memory Technologically Structured In this article I’m showing in what way human memory is structured by technol-ogy. As the consequence of this process I’m pointing out, that human memory assumes the... more
The Time of Inhuman Images. The Memory Technologically
Structured
In this article I’m showing in what way human memory is structured by technol-ogy. As the consequence of this process I’m pointing out, that human memory assumes the shape of “inhuman” images, which are incompatible with the ideas of humanity. Recalling to the three effects of memory introduced by J. F. Lyo-tarda I’m indicating the consequences of technicization of human memory and extending Lyotardian concept of anamnesis and transfering it on the ground
of reflection about multimedia art. I’m claiming that “inhuman” images of memory could be overcome by technovirtual anamnesis realizing itself in the experience of art, which open subject to transcendence. I’m also asserting,
that technology provokes series of pseudoanamnesis, which yield individuals toward “inhuman” images.
Structured
In this article I’m showing in what way human memory is structured by technol-ogy. As the consequence of this process I’m pointing out, that human memory assumes the shape of “inhuman” images, which are incompatible with the ideas of humanity. Recalling to the three effects of memory introduced by J. F. Lyo-tarda I’m indicating the consequences of technicization of human memory and extending Lyotardian concept of anamnesis and transfering it on the ground
of reflection about multimedia art. I’m claiming that “inhuman” images of memory could be overcome by technovirtual anamnesis realizing itself in the experience of art, which open subject to transcendence. I’m also asserting,
that technology provokes series of pseudoanamnesis, which yield individuals toward “inhuman” images.
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Pokazuję, że pasożytowanie stanowi esencjalny mechanizm cyberkultury. Pasożyt w rozumieniu Miechela Serres'a zostaje tutaj odniesiony do funkcjonowania kultury technicznej.