28th August, 2017
The ideology behind technology
Too many of us don’t recognize that the decisions made in the design of these products and services constitute a coherent ideology, let alone wonder where that ideology comes from. Too many of us fail to see these products and services as places where distinct values are being enacted. And as a result, too many of us fail to understand these products and serves as contested, or at least eminently contestable, sites. (This includes a surprising number of people who pride themselves on their degree of wokeness in virtually every other facet of their lives.) It becomes far easier to perceive these aspects of the world around us, though, if we take a little time to understand how software functions.”
What Blade Runner teaches us about being human
In Puschak’s view, Blade Runner diagnoses the condition that “all the freedom of modern society, all its secularism and egalitarianism and choice, conceals a darker side to the coin: the side on which human identity isn’t determined by society, but by the individual, making its formation, by definition, problematic.” Indeed, we could see the shift from societally determined identity to individually determined identity — framed positively, the long march toward freedom — as one of the main threads of the past few centuries of human history, here represented by Deckard’s struggle with “the gradual breakdown of the only identity he’s ever had.”
via open culture
Rediscovering our innate goodness
The contemporary turn towards nihilism that lionises the individual at the expense of the collective has made the idea of cultivating a more beautiful soul appear hopelessly idealistic and disconnected from ‘hard realities’. In a realist’s world, we seek utilitarian ends under the guise of pragmatism, turning away from the illusiveness of an immaterial and ultimately unattainable ideal. The mystery and poetry of human nature has been stripped from our daily experience at the expense of our imaginations and our will to envision a more beautiful world. Yet, the social and environmental ills induced by our unfettered economy of instrumentality are proving anything but pragmatic for the long-term sustainability and wellbeing of our species. If we still harbour hope in the human propensity for goodness, then we ought to contemplate anew the poetic, revolutionary figure of the beautiful soul that might once again provide a vision for deepening our intellectual, moral and emotional faculties in the service of a more just and progressive future for us all.”
Cyberpunk as a guide for surviving hyper-consumerism
From the perspective of large tech companies like Apple, we have to use manufactured items for their standardized manufactured purpose. Innovation has been consigned to the boardroom, the R&D lab or the Silicon Valley start up. We no longer literally “own” what we own. Copyright, intellectual property, and the very concept of economic exchange have become disgusting shams under these policies. Technological prescriptivism would rob us of our ability to tinker, to create, to experiment… we are to become naught but predictable and ever profitable consumers.
THIS is where we can learn from Cyberpunk. Those interested in Cyberpunk can quote William Gibson ad nauseum on this: “The Street finds its own uses for things – uses the manufacturers never imagined.” What Gibson is saying: characters in Cyberpunk overcome the assigned manufactured purpose of the things around them.
Cyberpunk fiction is filled with individuals owning what they own but simultaneously do not “own.” It’s filled with individuals who subvert prescribed use.”
Is art a currency for an insane world?
Art as alternative currency shows that art sectors already constitute a maze of overlapping systems in which good-old gossip, greed, lofty ideals, inebriation, and ruthless competition form countless networked cliques. The core of its value is generated less by transaction than by endless negotiation, via gossip, criticism, hearsay, haggling, heckling, peer reviews, small talk, and shade. The result is a solid tangle of feudal loyalties and glowing enmity, rejected love and fervent envy, pooling striving, longing, and vital energies. In short, the value is not in the product but in the network; not in gaming or predicting the market but in creating exchange. Most importantly, art is one of the few exchanges that derivative fascists don’t control—yet.”
Has the smartphone destroyed a generation?
Even when a seismic event—a war, a technological leap, a free concert in the mud—plays an outsize role in shaping a group of young people, no single factor ever defines a generation. Parenting styles continue to change, as do school curricula and culture, and these things matter. But the twin rise of the smartphone and social media has caused an earthquake of a magnitude we’ve not seen in a very long time, if ever. There is compelling evidence that the devices we’ve placed in young people’s hands are having profound effects on their lives—and making them seriously unhappy.”
via The Atlantic
Will our migration towards the stars restore our sense of place, and self?
Today, we are more disconnected from the stars than ever before. Even utilitarian attachments have fallen away, as the markers that form our sense of place in the wider world have shifted from the distant to the local. Navigators once used the stars as reference marks; the GPS units in modern cellphones refer instead to a constellation of artificial satellites in orbit around the Earth, synchronised to atomic clocks in ground-based laboratories… We have lost a part of our selves in the process.