critic of 'philosophical speculations based on linguistic games with the
subject/object divide'. Where the 'subject/object divide' in philosophical
thought is the critical point. And It is sharp also the idea of -
'expanding the engagement of being "inside" a theory' -. For me as the
fundamental key role for artists, 'back to Roger's call for how this informs
art=science praxis'.
This remarks are generally methodological rather then focused on the
argument of human cultural narcissism, methodological because in agreement
with Natasha we need a 'more provocative and broader exploration of
interactions of organisms and oikos'
fra
2010/5/8 <natasha@natasha.cc>
> David wrote:
>
> "It's refreshing that some strands of continental philosophy are allowing
> room for non-human perspectives [in reference to the Object Oriented
> Ontology Symposium at Georgia Tech and the OOO theory] (enough with the
> solipsism already), but OOO seems to be throwing the baby out with the
> bathwater. We absolutely need to navigate between empirical and relativistic
> understanding, but I have found transdisciplinary examinations of non-dual
> approaches to cognition to be much more useful than philosophical
> speculations based on linguistic games with the subject/object divide."
>
> I wonder why theory has to be non-experiential. Developing perspective and
> practice through experience rather and theory seems a bit stale. During a
> time of immersive design and connectivity, theory needs a good shot of
> Vitamine B12 (e.g., experience) in order to thrive. A transdisciplinary
> approach, which I agree with, would include theory as a
> conceptual+perceptual process. Including theory as such an experiential
> vehicle turns the role of theory upside down.
>
>
> "In short, we need to encourage *more* of a focus on and understanding of
> relations and processes, not less, and in ways that are more explicit and
> less philosophically esoteric.
>
> I find this very true of works which focus on the future – how can we see
> it, feel it, and know it if it is not here yet? How can art/design bring an
> idea, which time has not arrived, into our current time frame? I find this
> an pesty issue, especially with racial human enhancement, nano-molecular
> manufacturing and strong AI, whcih have thus far been explored through
> narrative and theory.
>
> Therefore, we need to "experience" theory in action: not necessarily the
> diminishment of philosophizing of theory, but the expanding the engagement
> of being "inside" a theory. This is an important role for artists.
>
> "Which brings me back to Roger's call for how this informs art=science
> praxis: When viewing Chris Jordan's photographs of albatross birds that have
> died by consuming bottle caps in the Pacific Trash Gyre (
> http://www.chrisjordan.com/current_set2.php?id=11), do you ask yourself
> whether the bird and the bottlecaps are equal or how human technologies
> might function more integrally with organic systems?"
>
> The latter.
>
> One question is how we might bring a more provocative and broader
> exploration of interactions of organisms and oikos, while being truly aware
> of the exponential growth of technology and the increasing rate of
> impoverished and inadequate dissemination of knowledge.
>
> Best,
> Natasha
>
>
>
>
>
> On May 7, 2010, at 3:12 AM, francesco monico wrote:
>
> David,
>> Ingold's critical analysis of the term athropocentrism start from placing
>> the human being at the hub of a 'dwelt-in world', the shift from
>> anthropocentrism to anthropocircumferentialism is tantamount to the
>> withdrawal of the human presence from the center to the periphery.
>> Luhmann's assert that this "third person" perspective "marks the triumph
>> of technology over cosmology.... technology provides the principles for
>> human action upon the world". If we assume the anthropotechnic perspective
>> proposed by Peter Sloterdjk we could see technology as a product of the
>> humankind hitself, and as the humankind is part of the environment,
>> therefore technology is a product of the environment. So there is a circular
>> scheme of implosion
>> (anthropocentrism) vs explosion (anthropocircunferentialism), both are
>> part of the same movement.
>>
>> Ecological phenomenology could be seen in her pragmatical dimension as a
>> call to enter into the sensorial present,<
>> http://en.wikipedia.org/wiki/Ecophenomenology#cite_note-1>a
>> call for retrieving a moral sense of nature. From this ethical point of
>> view the question is to go through a moral shift, challenge the
>> human-centered assumption that only utility to industrialized society can
>> justify the existence of anything on the planet.
>>
>> Maybe the Ian Bogost idea of OOO, in some way comprehend what we are
>> attempting to experiencing: "Object-oriented ontology ("OOO" for
>> short) puts
>> *things* at the center of this study. Its proponents contend that nothing
>> has special status, but that everything exists equally-plumbers, cotton,
>> bonobos, DVD players, sandstone, and Harry Potter, for example. In
>> contemporary thought, things are usually taken either as the aggregation of
>> ever smaller bits (scientific naturalism) or as constructions of human
>> behavior and society (social relativism).
>> OOO steers a path between the two, drawing attention to things at all
>> scales (from atoms to alpacas, bits to blinis), and pondering their nature
>> and relations with one another as much with ourselves.
>>
>> fra
>>
>> 2010/5/5 david mcconville <id@elumenati.com>
>>
>> Francesco et al,
>>>
>>> Perhaps this excerpt from Tim Ingold's essay "Globes and Spheres" in The
>>> Perception of the Environment (2000, p. 218) can inform the choice of words
>>> within this discussion:
>>>
>>> Since we are human, the world around us must necessarily be
>>> anthropocentric: this, in itself, implies no lack of participation, nor
>>> does it entail an instrumental attitude. Indeed it is decidedly odd that the
>>> term 'anthropocentrism' should have been adopted to denote an attitude that,
>>> more than any other, withdraws human life from active participation in the
>>> environment. It is an attitude that might be more accurately described as
>>> 'anthropocircumferentialism'.
>>> The term may be an impossibly cumbersome one; nevertheless I believe we
>>> need it, if only to distinguish the discursive construction of the
>>> environment characteristic of modern Western thought and science from the
>>> many pre-modern and non-Western cosmologies that are anthropocentric in the
>>> strict sense of placing the human being at the hub of a dwelt-in world, a
>>> centre of embodied awareness that reaches out, through the activity of the
>>> senses, into its surroundings. Thus the shift from anthropocentrism to
>>> anthropocircumferentialism is tantamount to the withdrawal of the human
>>> presence from the center to the periphery of the lifeworld. And ecocentrism,
>>> finally, is just the other side of the coin from anthropocircumferentialism.
>>> For once humanity is placed on the outside, surrounding the global
>>> environment,
>>>
>> then the environment - now surrounded rather than surrounding - no longer
> holds any place for human beings.
>
>>
>>> He also cites' Luhmann's assertion that this "third person" perspective
>>> "marks the triumph of technology over cosmology," since "traditional
>>> cosmology places the person at the centre of an ordered universe of
>>> meaningful relations...Cosmology provides the guiding principles for human
>>> action within the world, technology provides the principles for human action
>>> upon it." This is well-covered territory within eco-phenomenology, which is
>>> exploring how our human-centrism can inform our ecological interactions
>>> (instead of attempting to imagine that we can avoid it, as with some of the
>>> current threads of
>>>
>> "object-oriented ontology").
>
>>
>>> Roger - I have found that clarifying these perspectival distinctions is
>>> quite important when working with scientific (particularly geospatial and
>>> cosmographical) datasets within artworks, as they are so frequently used
>>> uncritically from the god's eye view.
>>>
>>> cheers,
>>> david
>>> ---
>>>
>>> david mcconville
>>> director, noospheric research division http://www.elumenati.com
>>>
>>> On Apr 27, 2010, at 4:00 AM, francesco monico wrote:
>>>
>>> Dear Natasha,
>>>> I agree with you that we need an urgent meditation on human becoming
>>>> multiple-selves.
>>>>
>>>> You said what is 'centrism', and you're right is very anthropo-centric,
>>>> I would say colonialist on regard of otherness, but what is "centrism"? It
>>>>
>>> is
>>>
>>>> a culturally driven outlook, a vanishing point through which we
>>>> retrieved
>>>>
>>> a
>>>
>>>> position in a realm without 'telos', the question is if today after the
>>>> post-psychology, post-sociology, the idea of the ecology of the mind,
>>>> centrism is still a valid position, or if we have to retrieve from the
>>>>
>>> past
>>>
>>>> the polytheistic position in order to set our self in this new realm.
>>>>
>>>> For that reason there is a political issue on this discussion: "In a
>>>>
>>> world
>>>
>>>> where religious dogma and political hegemony erupt a sense of unity,
>>>> connectives, and peace - a focus on Eco-centrism could be a meaningful
>>>> antidote." Well we could say a necessary antidote, and it seems to me
>>>>
>>> that
>>>
>>>> we have to start from the animal kingdom reaching the P. Singer proposal
>>>>
>>> to
>>>
>>>> extend the debate on Human Rights not only at all humankind but to all
>>>> living beings.
>>>>
>>>> Your human enhancement engages immersivity, simulations, experience
>>>>
>>> design
>>>
>>>> within the field of media arts and the areas of brain-share, and
>>>> consciousness expansion, and brain emulation within the fields of
>>>>
>>> cognitive
>>>
>>>> and neuroscience and the field of artificial intelligence. This will
>>>>
>>> reset
>>>
>>>> the narcissism but also the basic 'libido' (psychic energy) and also the
>>>> concept of Love. That you define "love" a strong positive emotion and
>>>> pleasure, love as "well-being". Going directly into the idea of love you
>>>>
>>> got
>>>
>>>> the point of the installations.
>>>>
>>>> Facing the monotheistic, ego driven vision of the realm, is everyday
>>>> more urgent to became capable to open us to a plurality of worlds in which
>>>> humankind is hosted, I would quote Roy Ascott:
>>>>
>>>> *Every fibre, every node, every server on the Net is a part of me.
>>>> **It's
>>>>
>>> a
>>>
>>>> phase space I'm in, a sort of tele-potentiality. As I interact with the
>>>>
>>> Net,
>>>
>>>> I reconfigure myself. My net-extent defines me, just as my body defined
>>>>
>>> me
>>>
>>>> in the old biological culture.I am weightless and dimensionless in any
>>>>
>>> exact
>>>
>>>> sense. I am the reach of my connectivity.*
>>>>
>>>> As you wrote Natasha: Toward Plurality and Plasticity! That we can
>>>> change
>>>>
>>> in
>>>
>>>> Toward polytheistic and dynamic vision of the world.
>>>>
>>>> Facing the enhanced realm of the Net, we need to reconfigure ourselves,
>>>>
>>> from
>>>
>>>> one side negotiating a new position in the Nature, extending the XV
>>>>
>>> century
>>>
>>>> debate on native indios to animal and plants, from another side
>>>> extending
>>>>
>>> in
>>>
>>>> a radical way the P. Singer proposal, developing the technoetic starting
>>>> building a cyber-ethic (is a fact that today's only living philosophy is
>>>>
>>> the
>>>
>>>> ethic one)
>>>>
>>>> The question is if is correct the idea of the radicalisation of the
>>>>
>>> Singer
>>>
>>>> proposal, we have to extend the human rights to nature and to
>>>>
>>> technology?
>
>>
>>>> francesco
>>>>
>>>>
>>>>
>>>>
>>>>
>>>> 2010/4/26 Natasha Vita-More <natasha@natasha.cc>
>>>>
>>>> I respond by placing Francesco's comments in quotes and my response
>>>>> direclty below his comments:
>>>>>
>>>>> "The first topic introduced by you is a question on "what ways can
>>>>> narcissism and anthropocentrism be applied to a post or trans or meta
>>>>> human?", the idea of the artwork that inspires this subject, *Is There
>>>>>
>>>> Love
>>>
>>>> in The Technoetic
>>>>> Narcissus?* is clearly against the -centrism, not matter if is
>>>>> anthropically or animally or technologically driven, from the point of view
>>>>> of the humankind we have an urgence to shift from ego-centrism to
>>>>>
>>>> *eco*-centrism.
>>>
>>>> This term is a good start."
>>>>>
>>>>> Agreed. It would be quite odd to have a single-self narcissism when
>>>>> the future human is becoming multiple-selves. I view the issues by framing
>>>>>
>>>> it
>>>
>>>> as "social ecology", and I think that your term "eco-centrism" is in
>>>>> keeping with this sentiment. But what is "centrism"? It is a political
>>>>> philosophical outlook which avoids extremism, and this is a very good thing.
>>>>> So good, in fact - that it warrants plenty of love.*
>>>>>
>>>>> In a world where religious dogma and political hegemony erupt a sense
>>>>> of unity, connectives, and peace - a focus on eco-centrism could be a
>>>>> meaningful antidote.
>>>>>
>>>>>
>>>>> "The term was adopted in Italy by Wu Ming 1 a very well known writer
>>>>>
>>>> (one
>>>
>>>> of
>>>>> a group named Wu Ming) in his latest book *New Italian Epic *(Einaudi
>>>>> 2009).
>>>>> The title is a definition to describe a body of literary works which
>>>>>
>>>> share
>>>
>>>> various stylistic characteristics, thematic constants and an underlying
>>>>> allegorical nature. The last chapter is about the new definition of
>>>>> eco-centrism: humans are not necessary, we are exempedable: there is an
>>>>> urgence to shift from ego-centric point of view to eco-centric."
>>>>>
>>>>> "So the question is if a Human Enhancement is still a form of hyper
>>>>> cultural narcisism? And if yet: is the telos of our species? In this case we
>>>>> are fundamentally a narcisistic specie, so it is not a neurosis but a
>>>>> fundamental routine of our gender?"
>>>>>
>>>>> This is a timely and important question, since we are existing in the
>>>>> throws of enhancement and there is no turning back (no matter how much Bill
>>>>> Joy
>>>>>
>>>> or
>>>
>>>> Bill McKibben rally around anti-technological advancements. My answer
>>>>>
>>>> to
>>>
>>>> your question is that "Human Enhancement" is beyond a form of hyper
>>>>> cultural narcissism because narcissism, by its very nature, suggests that a
>>>>> human
>>>>>
>>>> is
>>>
>>>> the center of love and that this love is better than and more important
>>>>> than any other love. This cannot be scientifically proven and it is not
>>>>> psychologically sound. In fact is psychological unsound and resides in very
>>>>> close proximity to sociopathic behavior. Thus, "Human Enhancement" must
>>>>>
>>>> be
>>>
>>>> located within a "second-order cybernetics" and must include the tenets
>>>>>
>>>> of
>>>
>>>> a
>>>>> social ecology because human enhancement suggests a "connective
>>>>> intelligence." It further requires, and I do mean "requires" brain
>>>>> plasticity. One might ask "How does human enhancement suggest a
>>>>>
>>>> connective
>>>
>>>> intelligence?" And my answer is that human enhancement engages
>>>>> immersivity, simulations, experience design within the field of media arts
>>>>> and the
>>>>>
>>>> areas
>>>
>>>> of brain-share, and consciousness expansion, and brain emulation within
>>>>>
>>>> the
>>>
>>>> fields of cognitive and neuroscience and the field of artificial
>>>>> intelligence. The transdisciplinary of these fields hedge on the
>>>>>
>>>> element
>>>
>>>> of
>>>>> "love" (a strong positive emotion and pleasure) and what I consider to
>>>>>
>>>> be
>>>
>>>> love as "well-being". Well-being is quintessential love because in
>>>>>
>>>> order
>>>
>>>> to
>>>>> "love" one must not be in pain or anguish and the freedom of
>>>>>
>>>> physiological
>>>
>>>> pain or psychological anger equals a sense of love. (I can explain this
>>>>> further, but I don't' want to get too far off track). But to tie it in
>>>>>
>>>> to
>>>
>>>> your artworks, you will notice that with your plants are green, not
>>>>>
>>>> yellow,
>>>
>>>> which suggests they are healthy. When a blooming flower is at its most
>>>>> "love" it is ripe and full of all the chemical components of
>>>>>
>>>> well-being.
>
>>
>>>>>
>>>>> "We know the misunderstanding on evolution of species as something with
>>>>>
>>>> a
>>>
>>>> direction or a refinement, in order to really understand the work of
>>>>>
>>>> Darwin
>>>
>>>> we have to speak to differentiation by speciation (that not include any
>>>>> given refinement);"
>>>>>
>>>>> Darwin focused on natural selection. Spencer focused on survival of
>>>>> the fittest. It seems plausible that Darwin does have an affinity with
>>>>> diversity and differentiation.
>>>>>
>>>>> "We have to consider the idea of *Chance and Necessity* (New York,
>>>>>
>>>> Alfred
>>>
>>>> A.
>>>>> Knopf, 1971), a book of Jaques Monod in which the nobel prize retrieve
>>>>>
>>>> the
>>>
>>>> classic old Greek idea (Heraclitus) on the absence of an aim a
>>>>>
>>>> *telos*."
>
>>
>>>>> Even if John Cage's chance pieces of musical performance were actually
>>>>> based on chance, Cage still needed to have developed his skills in order to
>>>>> perform. So, the necessity of having skill allowed for his chance to be
>>>>> music and not noise. Further, Cage's chance music was preformed with
>>>>> technology.
>>>>>
>>>>> "The Human Cultural Narcissism could seems a sort of principle that
>>>>>
>>>> recover
>>>
>>>> the Telos."
>>>>>
>>>>> Yes, understood.
>>>>>
>>>>> "So we can go directly to your (natasha) last question: *Nevertheless,
>>>>>
>>>> if
>>>
>>>> and when humans diversify further and into a distributed cognition, what
>>>>> image will ego see when looking into a mirror? This reflection could
>>>>> frighten us deeply or give us immeasurable
>>>>>
>>>> psychological relief.*"
>
>>
>>>>> "Indeed a frightening image if we keep our monotheistic vision of the
>>>>> realm, but not if we will be capable to open us to new vision of the world
>>>>> were the world became a plurality of worlds in which humankind is hosted"
>>>>>
>>>>> Yes, well said Francesco. Precisely.
>>>>>
>>>>> Toward Plurality and Plasticity!
>>>>>
>>>>> Natasha
>>>>>
>>>>>
>>>>>
>>>>>
>>>>> 2010/4/21 Natasha Vita-More <natasha@natasha.cc>
>>>>>
>>>>> Thank you Francesco for introducing this topic. There are many angles
>>>>>> to look at and routes to take in setting on a trek through the richness of
>>>>>> your material. I'd like to start with a first post, and more will follow:
>>>>>>
>>>>>>
>>>>>> In what ways can narcissism and anthropocentrism be applied to a human
>>>>>> who is unleashing biology and engaging a bio-synthetic zone of
>>>>>>
>>>>> existence?
>>>
>>>> Human
>>>>>> enhancement projects have a goal and that is to take biology out of
>>>>>> its fixed nature and turn it into a workable palate. Design labs such as H+
>>>>>> Lab, DIYbio and DIYgenomics encourage new theory and practice for those who
>>>>>> want to be at the center of their own evolving
>>>>>>
>>>>> bio-synthetic
>>>>> system.
>>>>>
>>>>>>
>>>>>> Do-it-yourself human enhancement domain has a certain familiarity. For
>>>>>> example, the theory and practice of second-order cybernetics placed its
>>>>>> formidable authors-Norbert Wiener, Gregory Bateson and Margaret Mead, as a
>>>>>> type of subjective elitism, in a claim that the observer must be included in
>>>>>> the system in order for the system to exist. If the mind/brain is central,
>>>>>> if not pivotal, to a cybernetic system, would this be the epitome of an
>>>>>> anthropocentric, self-referential human-machine? Further, in that
>>>>>> technology's tools are most often available to those who partake in
>>>>>> highly-financed projects, such as the Biological Computer Laboratory at the
>>>>>> University of Illinois (1958-1975), and the lab is referred to as the
>>>>>> "Nerve" and its founder, Heinz von Foerster as its head, would that not ever
>>>>>> so more characterize this milieu as
>>>>>>
>>>>> narcissistic at its best?
>
>>
>>>>>> Alternatively, designating one's experience of existence at the locus
>>>>>> of one's future experiences makes sense. Who would know how you think and
>>>>>> feel better than you?
>>>>>>
>>>>>> Nevertheless, if and when humans diversify further and into a
>>>>>> distributed cognition, what image will ego see when looking into a mirror?
>>>>>> This reflection could frighten us deeply or give us immeasurable
>>>>>> psychological relief.
>>>>>>
>>>>>>
>>>>>> Natasha Vita-More
>>>>>>
>>>>>>
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>>>>> nec metuas nec optas
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Yasmin URL: http://www.media.uoa.gr/yasmin
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