robertogreco + virtuality   8

Magic and the Machine — Emergence Magazine
"Indeed, it is only when a traditionally oral culture becomes literate that the land seems to fall silent. Only as our senses transferred their animating magic to the written word did the other animals fall dumb, the trees and rocks become mute. For, to learn this new magic, we had to break the spontaneous participation of our eyes and ears in the enfolding terrain in order to recouple those senses with the flat surface of the page. I remember well, in first grade, the intensity with which I had to train my listening ears and my visual focus upon the letters in order to make each letter trigger a specific sound made by my mouth, such that now whenever I see the letter K, I instantly hear “kah” in my mind’s ear, and whenever I see an M, I hear “mmm.” If my ancestors once engaged in animistic participation with bent twigs, animal tracks, cliff-faces, and cloud shapes, I learned an analogous participation with the letter shapes upon the page. But notice: while a thundercloud or a raven might utter strange sounds and communicate strange sensations, the written letters always speak with a human tongue.

Hence, far from enacting a clear break with animism, alphabetic literacy can be recognized as a particularly potent form of animism, one which shifts the locus of magic—or meaning—away from our interactions with the more-than-human surroundings to the relation between ourselves and our own signs. Only as alphabetic literacy comes into a previously oral culture (often through Christian missionaries teaching how to read the Good Book) does that culture get the curious idea that language is an exclusively human property. The living land is no longer felt to hold and utter forth its own manifold meanings; the surrounding earth soon comes to be viewed as a mostly passive background upon which human history unfolds."




"For animism—the instinctive experience of reciprocity or exchange between the perceiver and the perceived—lies at the heart of all human perception. While such participatory experience may be displaced by our engagement with particular tools and technologies, it can never entirely be dispelled. Rather, different technologies tend to capture and channel our instinctive, animistic proclivities in particular ways."



"Despite the flimsy gesture toward a kind of magical reality, the fact is that we’re still speaking only to ourselves, to things that we have programmed to talk back to us. And so, after the initial novelty, which maybe lasts about twenty minutes, there’s nothing here that can surprise us, or yield a sense that we’re in communication with beings strangely different from ourselves."



"And maybe this attempt to recreate that primal experience of intimacy with the surrounding world will actually succeed. Certainly it’s giving rise to all sorts of fascinating gizmos and whimsical inventions. But it’s also bound to disappoint. The difficult magic of animistic perception, the utter weirdness and dark wonder that lives in any deeply place-based relation to the earth, is the felt sense of being in contact with wakeful forms of sentience that are richly different from one’s own—the experience of interaction with intelligences that are radically other from one’s own human style of intelligence. Yet when interacting with the smart objects that inhabit the always-online world of the internet of things, well, there’s no real otherness there. Of course, there’s the quasi-otherness of the program designers, and of the other people living their own wired lives; although just how other anybody will be when we’re all deploying various forms of the same software (and so all thinking by means of the same preprogrammed algorithms) is an open question. My point, however, is that there’s no radical otherness involved: it’s all humanly programmed, and it’s inhabited by us humans and our own humanly-built artifacts; it’s all basically a big extension of the human nervous system. As we enter more deeply into the world of ubiquitous computing, we increasingly seal ourselves into an exclusively human zone of interaction. We enter into a bizarre kind of intraspecies incest."



"Yet it’s the alterity or otherness of things—the weirdly different awareness of a humpback whale sounding its eerie glissandos through the depths, or an orb-weaver spider spinning the cosmos out of her abdomen; or the complex intelligence of an old-growth forest, dank with mushrooms and bracket fungi, humming with insects and haunted by owls—it’s the wild, more-than-human otherness of these powers that makes any attentive relation with such beings a genuine form of magic, a trancelike negotiation between outrageously divergent worlds.

Without such radical otherness, there’s no magic. Wandering around inside a huge extension of our own nervous system is not likely to bring a renewal of creaturely wonder, or a recovery of ancestral capacities. It may keep us fascinated for a time but also vaguely unsatisfied and so always thirsty for the next invention, the next gadget that might finally satisfy our craving, might assuage our vague sense that something momentous is missing. Except it won’t."



"Western navigators, long reliant on a large array of instruments, remain astonished by the ability of traditional seafaring peoples to find their way across the broad ocean by sensing subtle changes in the ocean currents, by tasting the wind and reading the weather, by conversing with the patterns in the night sky. Similarly, many bookish persons find themselves flummoxed by the ease with which citizens of traditionally oral, place-based cultures seem always to know where they are—their capacity to find their way even through dense forests without obvious landmarks—an innate orienting ability that arises when on intimate terms with the ground, with the plants, with the cycles of sun, moon, and stars. GPS seems to replicate this innate and fairly magical capacity, but instead of this knowledge arising from our bodily interchange with the earthly cosmos, here the knowledge arrives as a disembodied calculation by a complex of orbiting and ground-based computers."



"There is nothing “extra-sensory” about this kind of earthly clairvoyance. Rather, sensory perception functions here as a kind of glue, binding one’s individual nervous system into the larger ecosystem. When our animal senses are all awake, our skin rippling with sensations as we palpate the surroundings with ears and eyes and flaring nostrils, it sometimes happens that our body becomes part of the larger Body of the land—that our sensate flesh is taken up within the wider Flesh of the breathing Earth—and so we begin to glimpse events unfolding at other locations within the broad Body of the land. In hunting and gathering communities, individuals are apprenticed to the intricate life of the local earth from an early age, and in the absence of firearms, hunters often depend upon this richly sensorial, synaesthetic clairvoyance for regular success in the hunt. The smartphone replicates something of this old, ancestral experience of earthly acumen that has long been central to our species: the sense of being situated over Here, while knowing what’s going on over There."



"And so we remain transfixed by these tools, searching in and through our digital engagements for an encounter they seem to promise yet never really provide: the consummate encounter with otherness, with radical alterity, with styles of sensibility and intelligence that thoroughly exceed the limits of our own sentience. Yet there’s the paradox: for the more we engage these remarkable tools, the less available we are for any actual contact outside the purely human estate. In truth, the more we participate with these astonishing technologies, the more we seal ourselves into an exclusively human cocoon, and the more our animal senses—themselves co-evolved with the winds, the waters, and the many-voiced terrain—are blunted, rendering us ever more blind, ever more deaf, ever more impervious to the more-than-human Earth.

Which brings us, finally, back to our initial question: What is the primary relation, if there is any actual relation, between the two contrasting collective moods currently circulating through contemporary society—between the upbeat technological optimism coursing through many social circles and the mood of ecological despondency and grief that so many other persons seem to be feeling? As a writer who uses digital technology, I can affirm that these tools are enabling many useful, astounding, and even magical possibilities. But all this virtual magic is taking a steep toll. For many long years this techno-wizardry has been blunting our creaturely senses, interrupting the instinctive rapport between our senses and the earthly sensuous. It’s been short-circuiting the spontaneous reciprocity between our animal body and the animate terrain, disrupting the very attunement that keeps us apprised of what’s going on in our locale—the simple, somatic affinity that entangles our body with the bodies of other creatures, binding our sentience with that of the local earth. Today, caught up in our fascination with countless screen-fitted gadgets, we’re far more aloof from the life of the land around us, and hence much less likely to notice the steady plundering of these woodlands and wetlands, the choking of the winds and the waters by the noxious by-products of the many industries we now rely on. As these insults to the elemental earth pile up—as the waters are rendered lifeless by more chemical runoff, by more oil spills, by giant patches of plastic rotating in huge gyres; as more glaciers melt and more forests succumb to the stresses of a destabilized climate—the sensorial world of our carnal experience is increasingly filled with horrific wounds, wounds that we feel in our flesh whenever we dare to taste the world with our creaturely senses. It’s too damned painful. Hence … [more]
animism  davidabram  technology  language  alphabet  writing  oraltradition  secondaryorality  smarthphones  gps  multispecies  morethanhuman  canon  literacy  listening  multisensory  senses  noticing  nature  intuition  alterity  otherness  object  animals  wildlife  plants  rocks  life  living  instinct  internet  web  online  maps  mapping  orientation  cities  sound  smell  texture  touch  humans  smartdevices  smarthomes  internetofthings  perception  virtuality  physical 
11 weeks ago by robertogreco
glitches | Shot by Robert
"I try not to follow the roads I am supposed to take, but try to seek out my own path within and outside the given boundaries of the game. I find joy in making use of a glitch1 which gives me the possibility to have a different look at the virtual world. Flying around and running through walls which I am not supposed to do gives me a sense of freedom and the ability to move in ways I can’t in the physical world. I want to look behind the curtain of the virtual facade and show it to the world.

I hope that my view of the virtual world will in the long run make us think about actually using the new possibilities that the virtual world offer us and try to create a more innovative and challenging virtual world."
videogames  glitches  art  photography  gaming  geography  virtuality  documentation  via:robinsloan  from delicious
august 2010 by robertogreco
receiver - Light touches – text messaging, intimacy & photography by Matt Locke
"Technology often promises transcendence from real life but is eventually domesticated through interaction with real bodies in real spaces. We find new relationships with technologies by rubbing our corporeal bodies up against them, not by crossing a thre
touch  tactile  haptic  texting  sms  vibration  reality  virtuality  mobile  phones  intimacy  ambientintimacy  body  human  contact  photography  bodies 
january 2008 by robertogreco
Irving Wladawsky-Berger: Playing (Serious) Tricks on the Mind
"only beginning to discover the power of Internet-based social networks and virtual worlds. Physical devices...add a whole new class of possibilities. You are playing tricks with minds, but in a...different way than the tricks involved in the Turing Test.
psychology  robots  social  socialnetworks  physical  sensory  senses  interface  virtuality 
september 2007 by robertogreco
Our Lives, Controlled From Some Guy’s Couch - New York Times
"if you accept a pretty reasonable assumption of Dr. Bostrom’s, it is almost a mathematical certainty that we are living in someone else’s computer simulation"
computers  future  life  mind  philosophy  religion  singularity  technology  simulations  science  matrix  artificial  virtual  virtuality  theory  evolution  neuroscience  visualization  existence  perception 
august 2007 by robertogreco
Are You Living in a Computer Simulation?
"... at least one of the propositions is true: 1 human species is likely to go extinct before reaching a “posthuman” stage; 2 any posthuman civilization is unlikely to run a significant number of simulations of their evolutionary history 3 we are liv
academia  mind  artificial  simulations  computer  computing  consciousness  theory  technology  philosophy  science  matrix  evolution  neuroscience  visualization  virtuality  singularity  scifi  futurism  existence  religion  perception  debate 
august 2007 by robertogreco

related tags

academia  addiction  adolescence  alphabet  alterity  ambientintimacy  animals  animism  art  artificial  attention  bodies  body  canon  cities  communication  community  computer  computers  computing  conferences  connectivism  connectivity  consciousness  contact  continuouspartialattention  culture  davidabram  debate  documentation  email  etiquette  evolution  existence  f2f  future  futurism  gadgets  games  gaming  geography  glitches  gps  haptic  human  humans  identity  im  information  instinct  interface  internet  internetofthings  intimacy  intuition  language  life  listening  literacy  living  mapping  maps  matrix  meetings  mind  mobile  mobility  morethanhuman  multisensory  multispecies  multitasking  myspace  nature  networking  networks  neuroscience  noticing  object  online  oraltradition  orientation  otherness  perception  personal  personalnetworks  philosophy  phones  photography  physical  plants  privacy  psychology  public  reality  religion  robots  rocks  science  scifi  secondaryorality  self  senses  sensory  sharing  sherryturkle  simulations  singularity  sl  smartdevices  smarthomes  smarthphones  smell  sms  social  socialnetworks  society  sociology  sound  space  tactile  technology  teens  texting  texture  theory  time  touch  trends  ubicomp  via:robinsloan  vibration  videogames  virtual  virtuality  visualization  web  wildlife  wireless  work  writing 

Copy this bookmark:



description:


tags: