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[…]Spanish). Creative telepresence, like creative writing, supports the desire of intelligent beings to communicate and to make deep contact – to commune. It foregrounds those interior realities of the body that are always so much more complex than everyday life, and the gap between interior and exterior realities is (a) relational space, a space where meaningful representation occurs, and even effervesces. To occupy relational space proactively is to ask what kind of behavior really is interesting. To look at this behavior from another perspective, whether it is beautiful or social, the Internet should at least bathe representation in the healthy […]
[…]up his intellectual career with a solid 1100 pages. Again, the familiar propositions Luhmann put to test in his work on law, politics, economy, art and so forth come to the fore again: his “ur-distinction” separating psychic systems from communications, both regarded as operationally closed spheres; communications as the basic elements of the social; the differentiation of the social sphere into non-hierarchical functional subsystems; the incompatible codes of these subsystems, resulting in incommensurable descriptions of society and reality. As any self-proclaimed jetty, systems theory sooner or later had to take on the mass media. Yet, to regard them merely as […]
[…]hyperconsumerism and postindustrial virtual economies swallow the reality of perception, and the comfort of social existence is spirited away into phantasmagorias of advertised reference. In the East, by contrast, before the Wall came down, social reality was pressed in the service of grand national narratives of fall and redemption, and individual perspective was sacrificed at the altar of patriotic soul-searching. Thus, the West has let its lyrical tenor become indistinguishable from slippery simulacra, while the East has allowed its lyricism – although not without a fight – to be appropriated by historical narratives (the diaries of Andrzej Kijowski, Kazimierz Brandys, […]
[…]is psychokinetically omnipotent, a solipsistic world with no outside – precipitates collapse into tomb-world, a world of eons of immobility, the end result of entropic decay brought on by the impossibility of novelty that accompanies perfect control. Gradually, tomb world picks up, slowly evolves back into an outside that is no longer the pure product of an inside: the healing of a schizophrenic episode. And one begins to suspect that How We Became Posthuman operates like a Dick novel, climbing out of tomb-world into Disney World. The immense burden of reflexivity in Dick gives way, in Hayles’s own narrative, to […]
[…]in an art that requires that we who read, much as he who has written, “fill the space where word[s] have their full-bodied and disruptive existence and where the moving human body finds itsproper sphere” (Poetics). If Byrd is correct (and I think he is), though the poetic epic/saga-analogue opens with a “round of fiddles,” one nonetheless anticipates a movement that is far from “neatly round,” that echoes and enacts the indefiniteness of its titular provocation, its lifelong unraveling. As Hugh Kenner explains, citing Zukofsky himself (and again, haphazard excerpts): This is a game of alertness to possibilities, single words […]
[…]in2 sentence schematics…. 2 illustrate the x.pansion of software potentialities of co:d][iscours][e in an environment x.clusively reliant on it. Mez, The Art of M[ez]ang.elle.ing. Also, see her introductory description to the data][h!][bleeding texts, which was short-listed for an ELO writing award (2001). In practical terms, the difference between Emmett Williams, “Meditation No. 1” or e.e. cummings’s, “r-p-o-p-h-e-s-s-a-g-r” and a net.wurked text by Mez, Warnell, or Memmott is the difference between the typewriter and the computer, the difference of what the medium allows. For another manifesto, see Blood Puppets and all. Though not individually noted as such, all excerpts from […]
[…]as written in a new “language/code system” which she calls ‘mezangelle.’ Mez, _the Data][H!][Bleeding T.Ex][E][Ts [Website] (2001 [cited February 2002]); available from http://netwurkerz.de/mez/datableed/complete/index.htm. “the texts make use of the polysemic language/code system termed _mezangelle_, which evolved/s from multifarious email exchanges, computer code re:appropriation and net iconographs. to _mezangelle_ means to take words/wordstrings/sentences and alter them in such a way as to extend and enhance meaning beyond the predicted or the expected.” It is perhaps unfair to treat what may be metaphoric usages as literal; however, I believe this use of pidgin and creole is, in particular, a significant misdirection. A […]
[…]Willing in the end to accept a “neo-avant-garde” with its “traditions alongside other [competing] traditions,” he questions Burger’s rhetoric of genuineness and Poggioli’s insistence on avant-garde “agonism” and “alienation.” The poetry among the Conductors and Others that Tuma likes to read can be read as well in the seminar room as on the battlements. It can also instructively be read beside valuable poetries deriving from “other traditions.” The problem with many among the Others and Conductors is in part their unwillingness to understand that Simon Armitage and Robert Crawford are not Rupert Murdoch and Bill Gates, that a late stage […]
[…]parts produced ideological power. Critiques that consider only the ends of ideology are unable to examine the very processes that create constraining subject-formations in the first place. In his previous book, A Thousand Years of Nonlinear History (reviewed in ebr by Geoffrey Geoffrey Winthrop-Young), DeLanda developed a bottom-up approach to historiography that posits a system only if an account of its “system-generating process” can be given. Impoverished bottom-up approaches (such as neoclassical microeconomics) tend to “atomize” individuals by looking at causal processes or decisions in isolation from each other, and often ignore synergistic interactions between many parts (actors, causes, etc.). […]
[…]symptomatic of the general extent to which textual studies and digital studies have failed to communicate. If we acknowledge that printed texts do not “stay themselves,” we should also ask what it means for electronic texts to “replace themselves.” The critical discourse surrounding digital technologies – often taking its cues from post-structuralism – has embraced their putative ephemerality, as if we must surrender ourselves to the eventual loss of our most precious data in order to realize the medium to its full potential. I want to suggest that there is a kind of “Romantic ideology” at work in this view […]