Eculture The Final Utopia

Computational culture --eCulture-- has so far been considered as a set of more or less loose traits and phenomena that part of the humanity (those over 30 years old) does not try to understand ("it is too difficult to apprehend -- and besides, it works") while the other half, the younger ones, who were born inside this new culture, blanketed by it and who tend to think of it as "natural given", do not feel the urge to fully understand, neither. "Virtual reality gives me this, the algorithms give me that, what else there is to it?" eCulture, however, has become dense and rich enough to be considered as a language, with its units of meaning -- both at the level of its visible figures or significants and at the level of the meaning each one of them conveys. It is a language just as film and English are languages. If humanity does not break the code of this language as an overall and comprehensive tool to represent the world, therefore failing to use it according to its own will and needs, this new language will speak the human being, will express itself through the human being, instead of being spoken by humanity. This book suggests the way to consider eCulture as a language and chooses as an instrument of analysis a convergence between the Humanities (philosophy, arts and culture) and the "hard sciences".

Technology changes culture in all possible ways. In the external world and in our internal world, our feelings, our emotions, our judgment. And now there is a radical technology that is generating radical changes. When the powder was invented, opening the doors to fire arms, it must have been astounding, people may have felt at the brink of a catastrophe. The same with the steam machines being used in ships and trains. Speed was both frightening and exhilarating. And with the internal combustion engine there came almost limitless mobility — and it was huge and liberating. Current technology is even more impressive — because it has no physical bounds: it happens also inside our minds and bodies. This is immense — and all that is immense, Sophocles noted, may bring about a curse... Museums and art itself will change and are changing, the meaning of ethics is different from what it was a few decades ago, psychological issues are being addressed with the manipulation of images. It is a new world, it remains to be seen whether it is brave...

Television has long been a symbol of social and cultural decay, yet many in postwar Europe saw it as the medium with the greatest potential to help build a new society and create a new form of audiovisual art. Utopian Television examines works of the great filmmakers Roberto Rossellini, Peter Watkins, and Jean-Luc Godard, all of whom looked to television as a promising new medium even while remaining critical of its existing practices. Utopian Television illustrates how each director imagined television’s improved or “utopian” version by drawing on elements that had come to characterize it by the early 1960s. Taking advantage of the public service model of Western European broadcasting, each used television to realize works that would never have been viable in the commercial cinema. All three directors likewise seized on television’s supposed affinity for information and its status as a “useful” medium, but attempted to join this utility with aesthetic experimentation, suggesting new ways to conceive of the relationship between aesthetics and information. As beautifully written as it is theoretically rigorous, Utopian Television turns to the writing of Fredric Jameson and Ernst Bloch in treating the three directors’ television experiments as enactments of “utopia as method.” In doing so it reveals the extent to which the medium inspired and shaped hopes not only of a better future but of better moving image art as well.

In the modern era each new innovation poses its own special ethical dilemma. How can human society adapt to these new forms of expression, commerce, government, citizenship, and learning while holding onto its ethical and moral principles? The Changing Scope of Technoethics in Contemporary Society is a critical scholarly resource that examines the existing intellectual platform within the field of technoethics. Featuring coverage on a broad range of topics such as ethical perspectives on internet safety, technoscience, and ethical hacking communication, this book is geared towards academicians, researchers, and students seeking current research on domains of technoethics.

The German filmmaker Alexander Kluge has long promoted cinema's relationship with the goals of human emancipation. Jean-Luc Godard and Filipino director Kidlat Tahimik also believe in cinema's ability to bring about what Theodor W. Adorno once called a "redeemed world." Situating the films of Godard, Tahimik, and Kluge within debates over social revolution, utopian ideals, and the unrealized potential of utopian thought and action, Christopher Pavsek showcases the strengths, weaknesses, and undeniable impact of their utopian visions on film's political evolution. He discusses Godard's Alphaville (1965) against Germany Year 90 Nine-Zero (1991) and JLG/JLG: Self-portrait in December (1994), and he conducts the first scholarly reading of Film Socialisme (2010). He considers Tahimik's virtually unknown masterpiece, I Am Furious Yellow (1981–1991), along with Perfumed Nightmare (1977) and Turumba (1983); and he constructs a dialogue between Kluge's Brutality in Stone (1961) and Yesterday Girl (1965) and his later The Assault of the Present on the Rest of Time (1985) and Fruits of Trust (2009).

A landmark work from the author of Orientalism that explores the long-overlooked connections between the Western imperial endeavor and the culture that both reflected and reinforced it. In the nineteenth and early twentieth centuries, as the Western powers built empires that stretched from Australia to the West Indies, Western artists created masterpieces ranging from Mansfield Park to Heart of Darkness and Aida. Yet most cultural critics continue to see these phenomena as separate. Edward Said looks at these works alongside those of such writers as W. B. Yeats, Chinua Achebe, and Salman Rushdie to show how subject peoples produced their own vigorous cultures of opposition and resistance. Vast in scope and stunning in its erudition, Culture and Imperialism reopens the dialogue between literature and the life of its time.

Despite creating vast inequalities and propping up reactionary world regimes, capitalism has many passionate defenders—but not because of what it withholds from some and gives to others. Capitalism dominates, Todd McGowan argues, because it mimics the structure of our desire while hiding the trauma that the system inflicts upon it. People from all backgrounds enjoy what capitalism provides, but at the same time are told more and better is yet to come. Capitalism traps us through an incomplete satisfaction that compels us after the new, the better, and the more. Capitalism's parasitic relationship to our desires gives it the illusion of corresponding to our natural impulses, which is how capitalism's defenders characterize it. By understanding this psychic strategy, McGowan hopes to divest us of our addiction to capitalist enrichment and help us rediscover enjoyment as we actually experienced it. By locating it in the present, McGowan frees us from our attachment to a better future and the belief that capitalism is an essential outgrowth of human nature. From this perspective, our economic, social, and political worlds open up to real political change. Eloquent and enlivened by examples from film, television, consumer culture, and everyday life, Capitalism and Desire brings a new, psychoanalytically grounded approach to political and social theory.