The Human Culture and the diaspora of Life
Tagged as: Section 47
Control through neoliberal democracy
Histories of the world (that seems to be without a world, as reference to Alain Badiou “worldless world”) cannot be read as an excess, or as an error or a mistake to be evacuated as soon as possible. It is a paradox: developing such histories today means linking them to new media technology, and it is becoming obvious that what was very local has to be connected to global migration, to exclusion of bodies, – to migratory transitional bodies that are really pushed to the edge of society.
Ready for Action
We have a critical vocabulary to understand the power of media in terms of its ideological effects. Yet we lack a vocabulary to understand the power of media otherwise: that is, in terms of its ability to transmit affects. During at least the last forty years, criticism has focused on the social and cultural construction of knowledge. It has directed attention toward the conditions that make meaning possible.
The Creative Common Misunderstanding
In his blog entry "Creative Commons Is Broken," Alex Bosworth, program manager at the open source company SourceLabs, points out that "of eight million photos" posted under a CC license on Flickr.com "less than a fifth allow free remixing of content under terms similar to an open source license. More than a third don't allow any modifications at all.
Identity, Transformation, and Digital Languages: a conversation with Ali Zaidi
Motiroti is a London based international arts organisation founded by Ali Zaidi and Keith Khan in 1996. Zaidi describes himself as Indian by birth, Pakistani by migration and British by chance. Together with his art companion, he has been working with traditional art craft and new digital media in public events and performance.
Ethics and Politics in Society of the Spectacle
In a world torn apart by poverty and war, is there any reason why one should be the least interested in the philosophical interplay between ethics and politics? Put otherwise: in a world that is, by most people's standards, unethical, is there any room left for an authentic engagement in what constitutes, or should constitute, an ethical approach toward the continuation of democratic public discourse?