(with Marco Caccavo) for Francesco Monico's art project:
"Is There Love in The Technoetic Narcissus?"
The narcissus flower just gets its name from the Sanskrit root Nar-, which
indicates a very intense perfume, whose fragrance can even induce
drowsiness; and of sleep seems to be sick the contemporary man who, despite
having all the heuristic tools to go beyond the reflection of the mirror, is
satisfied with self referential contemplation. Narcissism is indeed
synonymous with an immoderate cult of one's own egos, exclusive of any
existing reality outside the world that the subject creates for himself. The
classical mythology collects archetypes and metaphors of inconveniences
linked to man and to the research of his own existential reality. The
neuroses that have characterized the history of mankind limiting its
perceptions, are evident elements and interpretative codes to find some
solution to this difficult path to recognition. The most evident neurosis of
the twentieth century was undoubtedly the narcissism, which amplified a
dissociative tendency from reality and from the need to hear and feel.
Narcissus is slave of his own image and falls in love with it because he
can not recognize the other-than-himself detached from his representation
(...) Alexander Lowen, although starting from the father of psychoanalysis,
describes narcissism as a both psychological and cultural condition, leading
the reflection in relation with technology and future: "in my opinion
narcissists are perfectly adapted to the world in which they live, adhering
to its values,following its constantly changing models, feeling comfortable
in its superficiality. Those having a sense of the past, seeking stability
and security rather than change and having no faith in electronics, have
real difficulties of adaptation."
(...) we note how narcissism, individualism, self-referentiality and
anthropocentrism, are closely related and form the barrier that the
posthuman- postnarcissus have to overcome in order to treat the wounds of
an incorrect perception of his uniqueness and his own role in the world. The
culture of narcissism, this incomplete heuristic, reveals a persistent
inability to rip that veil of Maya beyond which we can discover continents
placed over the Pillars of Hercules of one's own limitations. We erase,
with a shot of human intellect, "too human", all that lies beyond the image
that, once taken, does not complete anything in the centripetal knowledge
excluding the worlds with which we however have to measure ourselves. The
superiority attributed to man by different cultures and religions, has
placed him in history as central individual, justifying his actions as the
result of thought, divine gift that gives right to be measure of all things
and master of them, without ever really penetrating in their deepest
essence.
(...) Modern man finally has ecological tools and philosophies likely to
break (without fearing years of bad luck ...), the mirror of dependence
from logos, no more making narcissism become schizophrenia, as soliloquy of
a ego little satisfied by the discovery of itself, but scented flower
inserted in a biological and social ecosystem. The word should then be given
to the artists' self poiesis, to the post-humanist vocation to replace man
as rich network of relationships, recovering and highlighting that
communication that inevitably moves to other living realities - the
vegetable, animal and micro-cellular world, in an "antropocentrifugal "
attitude able to redefine or definitively open the concept of human and
living.
This happens and will happen also and especially through technologies, free
progress of sciences and the resulting possibilities to expand the knowledge
of the world. The wind of new, blowing as a changing force over our
perceptual consciousness, still has not yet been fully recognized. The
revolution of the network makes us creators of new shared codes and
languages, affects the sense of self doing at a deep functional level(...)
(English translation from Italian: Barbara Lini)
Thank you
bests
Cristina trivellin (art critic)
-----Messaggio originale-----
Da: yasmin_discussions-bounces@estia.media.uoa.gr
[mailto:yasmin_discussions-bounces@estia.media.uoa.gr] Per conto di
natasha@natasha.cc
Inviato: sabato 8 maggio 2010 1.27
A: yasmin_discussions@estia.media.uoa.gr
Oggetto: [Yasmin_discussions] Narcissism and Anthropocentrism (Was:...)
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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>>> nec metuas nec optas
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Yasmin URL: http://www.media.uoa.gr/yasmin
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HOW TO UNSUBSCRIBE: on the info page, scroll all the way down and enter your
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_______________________________________________
Yasmin_discussions mailing list
Yasmin_discussions@estia.media.uoa.gr
http://estia.media.uoa.gr/mailman/listinfo/yasmin_discussions
Yasmin URL: http://www.media.uoa.gr/yasmin
HOW TO SUBSCRIBE: click on the link to the list you wish to subscribe to. In the page that will appear ("info page"), enter e-mail address, name, and password in the fields found further down the page.
HOW TO UNSUBSCRIBE: on the info page, scroll all the way down and enter your e-mail address in the last field. Enter password if asked. Click on the unsubscribe button on the page that will appear ("options page").
HOW TO ENABLE / DISABLE DIGEST MODE: in the options page, find the "Set Digest Mode" option and set it to either on or off.
