Whatever is addressed in the elevator responds to a prior occurrence much as, inevitably, it will have an aftereffect.
We really need an analysis of algorithmic conditions and their paradoxes and ambiguities that gives them an adequate framework and horizon. But instead we currently seem to be finding an algorithmic solution of the algorithmic, much as digital solutions are being offered for the problems of the digital public sphere, in the way that IT corporations, for example, use exclusively mathematical procedures to evaluate and delete “fake news,” inappropriate portrayals, or the violation of personal rights. This tends to result in a circularity that leaves the drawing of boundaries and raising of barriers solely to programming, instead of restoring them to our ethical conscience and understanding of what the social could mean today. The machine, by contrast, remains alien to any mechanical limitation—just as its inability to decide lies in the impossibility of self-calculation. The nucleus of digital culture should instead be sought where the cultural of culture is located:...
It was Gilles Deleuze who in various contexts underlined that what we most lacked was “belief in the world.” The odd remark appears, for example, in a conversation in 1990 with the Italian Marxist Antonio Negri about revolutionary emergence and the political force of minorities. In this dialogue Negri examines his interlocutor’s thought in the light of the “problem of the political,” which connects the various stages of the philosopher’s intellectual biography. Deleuze’s remark here is the reprise of a motif that would be familiar to readers of his second book on cinema, which appeared in 1985, in which Deleuze contends that the “power of modern cinema” is based on its ability to “give us back” our lost “belief in the world.”
At the end of the conversation Negri asks his dialogue partner about the possibility of present-day processes of subjectivization. After initially emphasizing the “rebellious spontaneity” of such processes, Deleuze...
HMKV im Dortmunder U
ZHdK – Zürcher Hochschule der Künste
Dresdener Str. 118
Beate Fricke (ed.), Urte Krass (ed.)
The Public in the Picture / Das Publikum im Bild
Werner Busch (ed.), Carolin Meister (ed.)
Carolin Meister (ed.), Dorothea von Hantelmann (ed.)
Claudia Blümle (ed.), Anne von der Heiden (ed.)
Blickzähmung und Augentäuschung
Which media practices have made the American credit card an essential part of our digitized media culture?
In every good American tale of entrepreneurship there is at least one hero, and an initial magical scene of invention has to be told. So it does not come as a surprise that the story of Diners Card as a New York neighborhood technology has been told as an anecdote ever since the 1950s. By now, we know that Frank MacNamara did not conceive of the idea while lacking the cash (or the wallet) to pay for his business dinner at Manhattan-based Major’s Cabin Grill in 1949. He did not call his wife by telephone to bring in the money, either. The concept rather came up as an everyday idea that MacNamara wanted to put to a test, together with Ralph Schneider as his business partner. In the end, that lovely New York story has proven to be a quite successful PR device that Matty Simons, the first press agent...
Is there something more effective for conducting the behaviour of people than today’s consumption and communication techniques?
In contemporary capitalism, subjectivity is the product of a mass industry organized on a global level. For Félix Guattari this is actually the first and most important of capitalist productions, because it preconditions and is part of production in all other forms of merchandise. Subjectivity is a ‘key merchandise,’ which in its ‘nature’ is put together, developed and manufactured in the same way as a car, electricity, or a washing machine. Capitalism organizes the production and control of subjectivity through two different systems, which weave together the manufacture of the individuated subject (“social subjection”) and what seems to be the opposite, de-subjectification (“machinic enslavement”). Therefore capitalism exercises a twofold hold over subjectivity.
Social subjection involves techniques of government, which pass by way of, and mobilize, representation (political and linguistic), areas of knowledge, discursive visual practices, etc., and produce ‘subjects of rights,’ ‘political subjects,’ in short: ‘subjects’ of ‘I’s,’ of individuals. By...
The notion of human potentiality associated with the faculty of language as the transcendental biological invariant of the species also has a distinctively political dimension. It highlights the fact that the invariant is itself variable.
It is high time to challenge the horizon of finitude that critical philosophy has imposed on thought. This move should not correspond to a reactionary return to dogmatic metaphysics. It should rather resume the latter’s most ambitious and far-reaching questions and offer innovative answers to them. The overall aim of metacritical realism is to develop a philosophical position that shares the anti-critical stance of so-called speculative realism, its claim that thought can somehow access the “absolute” real in a non-dogmatic way, but, unlike speculative realism, advances such a claim by focusing on human nature. This interest in human nature constitutes the metacritical component of metacritical realism.