Arts3091 blog posting 3

According to Wikipedia the virtual reality is a computer-stimulated environment that can replicate the physical presence of the real world.(1) Because of its wide definition ‘the virtual reality’ can be traced back to the 1860’s as the reading points out. Its form was mainly in artwork as this was the method of creatively communicating. Now-a-days technologies and media have elevated this definition, and as Andrew Murphie points out, that when looking at the development of the virtual reality we must also take into consideration three ecologies of socius, self and environment.[1]

Thinking transversally (where we look at nature and culture together in the process of this media development) is essential, because humans are unable to separate themselves from the environment. A modern example is the new applications or features on a mobile phone. When the mobile was first developed it has the ability to extend ourselves further through society, making us venerable to solitude, and on constantly on call. Now, because of the environment, the state of mind we share and the development of twitter, myspace and facebook, applications can carry and access our virtual reality on them. Murphie says, ‘transduction describes the fact that ‘the living individual is a system of individuation, an individuating system and also a system term… we are not thinking only of technologies buy of all kinds of processes, the techniques that make up human culture…”[2] Continuing on with the phone example, the phone is the enhancement of our virtual beings. It allows us to be in two places at once creates another identity for us in the new media world.

It is the real environment and current state of media that we are in that introduces the demands for this sort of technology. We already have gps and google maps that replicate the real world with photographic images that transport us virtually to a new place; the whole concept of space has been changed since the evolution of media. Simiarly, I-phone applications like grinder allow gay users to create a profile and inform other users when fellow grinders are within their radiance.  Japanese writer and net culture researcher Toshinao Sasaki says “The biggest significance of mobile phones as media is that they have increased our closeness to virtual reality.” [3] The next question then becomes, is the virtual sphere merging with reality? Phones now systemize ‘Actual Reality’ applications. AR browers overlaps the two words Vernor Vinge visualized and phones can now take a picture of the environment you are in and produce a list of points of interest from the hottest clubs, to the best restaurants within your vicinity.

The state of reality is evolving, so much so that virtual reality has crept into everyday life, 3D movies, television, facebook so forth; it’s no longer a form of art, it actually is a way of modern living.

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[1] Murphie, Andrew (2004) “the World as Clock: The Network Society and Experimental Ecologies’ in Topia, 11: 117-139.

[2] Murphie, Andrew (2004) “the World as Clock: The Network Society and Experimental Ecologies’ in Topia, 11: 117-139.

[3] http://news.bbc.co.uk/2/hi/technology/8193951.stm

by Rami nour

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Advanced Media Issue Blog Post 2 :)

Globalising Memory, Thinking and Action

 

The relationship between an individual, social and global memory is one of a complex nature. Stiegler argues that technologies such as mobiles, which store human memories such as phone numbers and birthdays is almost like an extension to the human body. In fact he specifically affirms that technologies such as the GPS, telephone and computer are…”a greater part of our memory”.[1] However, is this to say that with the improvement of technology we no longer rely on our own memory? I feel this argument certainly with-holds some truths to it, however with the evolution of technology, comes the evolution of a lifestyle. One cannot compare the memory use of humans in the 50’s, 1800’s nor the BC eras to today! Why? Because in 50BC we did not have cars, without cars, there would be no need for a GPS system. Yes, we used to navigate using the sun, and yes we walked or rode horses (even donkeys) to get us from point a to point b using our memory, or other applied skills. But roads, or routs (should I say), were not as complex. This notion can also be applied regarding using phone memory, for it is the environment which we are in that allows and demands the use of such technologies. Before mobile phones, phone books could have been used to record numbers, and before the invention of the phone addressed to which letters had to be sent to could have been written down, on stones or on paper.

This then connects with the Clark and Chalmers reading where they argue that the mind and the environment are an active externalism that is utazlised by the mind.[2] Objects are merely just an extension of the mind and our memory is internally processed by the brain, so therefore whether it be technology or physical notes they all poses the same service, and withhold the same ability; and Noë agrees. Experience and consciousness is something we achieve. For everything we sense is produced by movement, says Alva Noë, a simple concept, but most defiantly true. Sometimes the obvious needs to be pointed out, and because of the readings and screenings of this week’s topic I became more aware of my everyday use of memory and it’s relation to media. We need to see, hear or feel something before we can store it in our minds or in our technological devices. We remember what toothbrush is ours, and what toothbrush is our siblings by its colour, using our minds relationship with our sight to remember this vital piece of information. Likely, we use our hearing to store someone else’s phone number into our phone, when they give us the number orally, or our sight if the number is written down. New media’s work with our sensors to help preserve our memory, but by no means do they destroy our own ability to completely memorize. As shown in David Chalmers’ clip the extended mind can be technology but they key is focus. The mind needs to focus its attention, where it does not interfere with the bodies natural reactive abilities. Memory requires attention to detail, simple and plain detail, as shown in the tennis example. By removing her anxiety it opened the key to her accelerated learning.

In a final note, it as been noticing the role the environment plays with our memory, and extended memory. How we preserve and remember things is always fascinating, but it’s even more fascinating to see how it has evolved with digital media in our modern world.

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[1] Stiegler, Bernard (n.d.) ‘Anamnesis and Hypomnesis: Plato as the first thinker of the proletarianisation’ <http://arsindustrialis.org/anamnesis-and-hypomnesis&gt;

[2] <http://en.wikipedia.org/wiki/Extended_Mind&gt;

Arts3091, blog post #1

McLuhan’s views regarding the media’s relationship and connection with the human race can be defined as quite absurd. As a technological determinist McLuhan does not even acknowledge the human agencies relationship with the technology; he blamed the Radio for the rise of Hilter, and blamed the Television for the rise of American Teenagers causing trouble. Likewise, if we look at the current ‘riots’ and ‘rebellion’ in the Middle East today, particularly Egypt’s, we’d have to wonder if McLuhan would point the finger solely on Social Networking, such as Twitter and Facebook.

If we placed McLuhan’s theory of media relations with what happened in Egypt earlier on in the year we can argue for and against his theory. On January the 26^th the Egyptian people began to protest against their living conditions and the ‘autocratic regime’ by their President Hosni Mybarak, and almost immediately twitter and facebook were shut down. Obviously, the shutting down of the popular social networking sites shows the evident threat felt by technology from the government, and this was a means of controlling the situation. Therefore, McLuhan’s theory is not completely absurd. However, to completely blame technology is a little farfetched, many Egyptian rioters said the Tunisian Revolt inspired them, but as John Steward discussed on Jan 27^th, there are four factors that could have shaped the outburst. General frustration with the state of the government, and it’s lack of democracy, Obama’s message of change, George W.Bush’s former threats of an invasion and modern media’s ability to spread word faster and it’s easier access. These factors agree more with William’s interpretation of modern media and the cultural materialism theory. For Williams clearly outlines that society shapes the technologies, our imagination helps shape what technology presents to us, when we inventions happen it is because there is a need for it, to fulfill a gap that is missing. Under this theological theory, one could argue that the rebellion was going to happen regardless, and instead of blaming the likes of twitter and facebook, we could instead argue that social networking had helped fuel the criris.

Social Networking helped spread the word, but its general communicational ability is no different from a letter or a telephone call. Its pace and its lack of privacy are what separate it from the ‘classical’ forms of communication. And as Baudrillard notes, your virtual identity can manipulate the space and time. It is beyond human capacity and gives in to our desire for saturation of speed. And even though Baudrillard is a technological determinist his theories also point fingers at media for demolishing the need of the physical presence, his argument, placed in the Egyptian uprising context shows how this new form of networking created a virtual uprising and sharing of ideas, that did turn into a physical one. Contradicting his belief of seeing illusions rather than actuality and that reality is only a mere compo-sitioning of signs, because the context of the riots and what they stood for were far deeper than symbols extracted from nothing!

Rami A.Nour

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