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Historypin is a way for millions of people to come together, from across different generations, cultures and places, to share small glimpses of the past and to build up the huge story of human history. Everyone has history to share: whether its sitting in yellowed albums in the attic, collected in piles of crackly tapes, conserved in the 1000s of archives all over the world or passed down in memories and old stories. Each of these pieces of history finds a home on Historypin, where everyone has the chance to see it, add to it, learn from it, debate it and use it to build up a more complete understanding of the world.
mapping  history  geography  photography  ontography  palimpsest 
august 2012 by shannon_mattern
The New Aesthetic Needs to Get Weirder - Ian Bogost - Technology - The Atlantic
For one part, an arbitrary focus on computational systems is to blame. In one of many nonplussed responses to the New Aesthetic's newfound status as meme, the interaction designer Natalia Buckley observes that, "we already live in the reality where digital and physical are beginning to blend." But whether one is pro- or contra-New Aesthetic, isn't it bizarre to think that digital and physical are necessary or even logical spheres into which to split the universe? Is this not just another repeat of the nature/culture divide that has haunted all of modernity?
I've suggested the term ontography as a name for creating lists, groups, or other collections of things for the purpose of documenting the repleteness under one tiny rock of existence. Ontography is an aesthetic set theory: it can take the form of lists, photographs, collections, even tumblrs, perhaps, with enough practice. Collection is aesthetically productive, but a collection that strives to trace an asymptote toward infinit
ontography  curation  newaesthetic 
april 2012 by miaridge
The New Aesthetic Needs to Get Weirder - Ian Bogost - Technology - The Atlantic
"The New Aesthetic is an art movement obsessed with the otherness of computer vision and information processing. But Ian Bogost asks: why stop at the unfathomability of the computer's experience when there are airports, sandstone, koalas, climate, toaster pastries, kudzu, the International 505 racing dinghy, and the Boeing 787 Dreamliner to contemplate?"

[Nice selection of quotes chosen and comment by @litherland below]

Rather than wondering if alien beings exist in the cosmos, let's assume that they are all around us, everywhere, at all scales.
Why should a new aesthetic [be] interested only in the relationship between humans and computers, when so many other relationships exist just as much? Why stop with the computer, like Marinetti foolishly did with the race car?
Being withdraws from access. There is always something left in reserve, in a thing.

Cf. Derrida, e.g., “L'annihilation des restes, les cendres peuvent parfois en témoigner, rappelle un pacte et fait acte de mémoire.”
thinking  via:litherland  futuristmanifesto  filippomarinetti  thecreatorsproject  gregborenstein  timmorton  levibryant  grahamharman  brucesterling  aggregation  ontography  carpentry  dada  futurism  surprise  disruption  ubicomp  georgiatech  awarehome  michaelmateas  zacharypousman  marioromero  tableaumachine  robots  robotreadableworld  timoarnall  alienaesthetic  nataliabuckley  avant-garde  craftwork  craft  art  design  intentionality  jamesbridle  computing  computers  davidmberry  philosophy  technology  thenewaesthetic  newaesthetic  2012  ianbogost  ooo  object-orientedontology  objects 
april 2012 by robertogreco
Bruno Latour: "politics as the composition of a common world"
Bruno Latour on modernity, ecology and new politics (h/t Scu): “On governments the question becomes complicated because we are now talking about the politics of Nature and that's a rather new quandary.” - Bruno Latour

An Interview with Bruno Latour, thinker and social anthropologist.Bruno Latour is one of France's most innovative, provocative and stimulating thinkers and social anthropologists. Given French Cartesian orthodoxy, it is not surprising that he is more appreciated in the Anglo-Saxon world, where his books such as “We Have Never Been Modern” (1993) are better known than in his native France. Jon Thompson, the publisher and chief editor of Polity Press, London, described him as France's most original and interesting thinker and in 2007, Bruno Latour was listed as the 10th most-cited intellectual in the humanities and social sciences by The Times Higher Education Guide. Mr. Latour's seminal work has been in the field of Science and Technology Studies. With his “Actor Network Theory” he has advanced the notion that the objects of scientific study are socially constructed within the laboratory. Thus scientific activity is viewed as a system of beliefs, oral traditions and culturally specific practices, reconstructed, not as a procedure or as a set of principles but as a culture. Mr. Latour will be in India this week conducting workshops in New Delhi. In this exclusive interview with The Hindu's Vaiju Naravane in Paris, he discusses the new challenges facing humanity and of India's role in the climate debate.Q: I wish to start this interview with a discussion of one of your most famous books — “We Have Never Been Modern”. Could you explain what you meant by that? What made you write this book and where do you go now? LATOUR: The Great Narrative of the Western definition of the world was based on a certain idea of Science and Technology and once we began, 30 or 40 years ago to study the practices of the making of science and technology, we realized that this definition could not sustain the old idea of western rationality taking, in a way the place of archaic attachment to the past. The Great Narrative was based on the idea of Science which was largely mythical. Science has always been linked to the other cultures of the Western World, although it has always described itself as apart — separated from politics, values, religion and so on. But when you begin to work on a history of Science — Galileo, Newton, Pasteur, Einstein, Kantor or whoever, you find on the contrary, that things have never been severed, that there has always been a continuous re-connection with the rest of cultures and especially with the rest of politics...
nature  ecology  techne  episteme  theory  modernity  spirituality  anthropology  bruno_latour  discourse  flesh  ontography  praxis  politics  archivefire  from google
february 2011 by oddhack
Simondon on Ontogenesis
Gilbert Simondon (1924–1989) was a French philosopher best known for his theory of "individuation" and his influence on thinkers such as Gilles Deleuze and Bernard Stiegler. "Simondon developed a theory of individual and collective individuation in which the individual subject is considered as an effect of individuation, rather than as a cause. Thus the individual atom is replaced by the neverending process of individuation. Simondon also conceived of "pre-individual fields" as the funds making individuation itself possible. Individuation is an always incomplete process, always leaving a "pre-individual" left-over, itself making possible future individuations. Furthermore, individuation always creates both an individual and a collective subject, which individuate themselves together." [source]I have been putting off reading Simondon because he seems like one of those authors who had already articulated ideas that have been percolating in my brain for some time now. I always try as much as possible to avoid being 'contaminated' by the formulations of others before I work out my own thoughts on particular philosophical issues. However as Simondon's work continues to be translated, and as I keep encountering his ideas in various settings, I think its time for me to begin swimming upstream in that river.I begin with this essay by Simondon in which he attempts to lay the conceptual groundwork for a wider understanding of how individuals come to be in the world:The Position of the Problem of Ontogenesis By Gilbert SimondonThe reality of being as an individual may be approached in two ways: either via a substantialist path whereby being is considered as consistent in its unity, given to itself, founded upon itself, not created, resistant to that which it is not; or via a hylomorphic path, whereby the individual is considered to be created by the coming together of form and matter. The self-centered monism of substantialism is opposed to the bipolarity of the hylomorphic schema. However, there is something that these two approaches to the reality of the individual have in common: both presuppose the existence of a principle of individuation that is anterior to the individuation itself, one that may be used to explain, produce, and conduct this individuation. Starting from the constituted and given individual, an attempt is made to step back to the conditions of its existence. This manner of posing the problem of individuation--starting from the observation of the existence of individuals--conceals a presupposition that must be examined, because it entails an important aspect for the proposed solutions and slips into the search for the principle of individuation. It is the individual, as a constituted individual, that is the interesting reality, the reality that must be explained. The principle of individuation will be sought as a principle capable of explaining the characteristics of the individual, without a necessary relation to other aspects of being that could be correlatives of the appearance of an individuated reality. Such a research perspective gives an ontological privilege to the constituted individual. It therefore runs the risk of not producing a true ontogenesis--that is, of not placing the individual into the system of reality in which the individuation occurs.Read More (PDF) @ ParrhesiaFrom Fractal Ontology:In his review [of Simondon's L’individu et sa genèse physico-biologique], Deleuze stresses that Simondon articulates a rigorous distinction between individuality and singularity due to an examination of the principle of individuation. Simondon begins with the problem of inferring a principle of individuation because current schools of thought tend to view the individual as a given. This confers an ontological privilege to an already constructed individual. But Simondon sees this view as a backwards approach, or what he terms reverse ontogenesis. In fact, because Simondon believes that individuation is merely one stage in the becoming of a being and thus is not the totality of a being, individuality falsely attributes a unity and identity to a heterogeneous milieu of forces from which the pre-individual nature of a being enters into communication with another order of magnitude. Thus, instead of focusing on the individual in order to infer the principle of individuation, Simondon asserts from the beginning that his project is to understand the individual in terms of individuation, which can be considered now as ontogenesis itself. (Taylor Atkins)Fractal Ontology also has a short list of key concepts here - along with a few translations and several post about Simondon's work. I'll update with my own notes as my thoughts begin to congregate on this material.
ontology  adaptation  theory  causality  ontography  gilbert_simondon  archivefire  bernard_stiegler  ontogenesis  from google
february 2011 by oddhack

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