20 Matching Annotations
  1. Oct 2018
    1. When an assignment to some particular “towards-this” has been thus circumspectively aroused, we catch sight of the “towards-this” itself, and along with it everything connected with the work—the whole ‘work-shop’—as that wherein concern always dwells. The context of equipment is lit up, not as something never seen before, but as a totality constantly sighted beforehand in circumspection. With this totality, however, the world announces itself.

      Heidegger: lighting of the the "work-shop" ||

    2. The work produced refers not only to the “towards-which” of its usability and the “whereof” of which it consists: under simple craft conditions it also has an assignment to the person who is to use it or wear it. The work is cut to his figure; he ‘is’ there along with it as the work emerges. Even when goods are produced by the dozen, this constitutive assignment is by no means lacking; it is merely indefinite, and points to the random, the average.

      Heidegger: craftsman's "work is cut to his figure; he ‘is’ there along with it as the work emerges" ||

    3. Being, as the basic theme of philosophy, is no class or genus of entities; yet it pertains to every entity. Its ‘universality’ is to be sought higher up. Being and the structure of Being lie beyond every entity and every possible character which an entity may possess. Being is the transcendens pure and simple.42 And the transcendence of Dasein’s Being is distinctive in that it implies the possibility and the necessity of the most radical individuation. Every disclosure of Being as the transcendens is transcendental knowledge. Phenomenological truth (the disclosedness of Being) is veritas transcendentalis.

      Heidegger: "Being is the transcendens pure and simple" ||

    4. A. The Concept of Phenomenon H. 29 The Greek expression φαινόμενον, to which the term ‘phenomenon’ goes back, is derived from the verb φαίνεσθαι, which signifies “to show itself”. Thus φαινόμενον means that which shows itself, the manifest [das, was sich zeigt, das Sichzeigende, das Offenbare]. φαίνεσθαι itself is a middle-voiced form which comes from φαίνω—to bring to the light of day, to put in the light. Φαίνω comes from the stem φα—, like φῶς, the light, that which is bright—in other words, that wherein something can become manifest, visible in itself. Thus we must keep in mind that the expression ‘phenomenon’ signifies that which shows itself in itself, the manifest. Accordingly the φαινόμενα or ‘phenomena’ are the totality of what lies in the light of day or can be brought to the light—what the Greeks sometimes identified simply with τὰ ὄντα (entities). Now an entity can show itself from itself [von ihm selbst her] in many ways, depending in each case on the kind of access we have to it. Indeed it is even possible for an entity to show itself as something which in itself it is not. When it shows itself in this way, it ‘looks like something or other’ [“sieht”… “so aus wie…”]. This kind of showing-itself is what we call “seeming” [Scheinen]. Thus in Greek too the expression φαινόμενον (“phenomenon”) signifies that which looks like something, that which is ‘semblant’, ‘semblance’ [das “Scheinbare”, der “Schein”]. Φαινόμενον ἀγαθόν means something good which looks like, but ‘in actuality’ is not, what it gives itself out to be. If we are to have any further understanding of the concept of phenomenon, everything depends on our seeing how what is designated in the first signification of φαινόμενον (‘phenomenon’ as that which shows itself) and what is designated in the second (‘phenomenon’ as semblance) are structurally interconnected. Only when the meaning of something is such that it makes a pretension of showing itself—that is, of being a phenomenon—can it show itself as something which it is not; only then can it ‘merely look like so-and-so’. When φαινόμενον signifies ‘semblance’, the primordial signification (the phenomenon as the manifest) is already included as that upon which the second signification is founded. We shall allot the term ‘phenomenon’ to this positive and primordial signification of φαινόμενον, and distinguish “phenomenon” from “semblance”, which is the privative modification of “phenomenon” as thus defined. But what both these terms express has proximally nothing at all to do with what is called an ‘appearance’, or still less a ‘mere appearance’.22

      Heidegger: "The Concept of Phenomenon" ||

  2. Sep 2018
    1. overcome fundamental human limitations, and the related study of the ethical matters involved in developing and using such technologies

      The author expresses a broad definition of what transhumanism is. Author does not include what transhumanism focuses on specifically as in "human limitations" This is an intent to show transhumanism can incorporate sciences and professions from across the board, being inclusive to new ideas in the process from interested individuals. Therefore, from the Transhumanist FAQ, we can conclude the broad definition was meant to draw in more ideas focused on the betterment of humanity from a diverse group of readers, available for critique and decisions.

    2. Perpetual progress is a strong statement of the transhumanist commitment to seek “more intelligence, wisdom, and effectiveness, an open-ended lifespan, and the removal of political, cultural, biological, and psychological limits to continuing development. Perpetually overcoming constraints on our progress and possibilities as individuals, as organizations, and as a species. Growing in healthy directions without bound.”

      The author further identify the true meaning of transhumanism as it is now focusing more of a mesh making all humans quite uniform, taking away culture and amplifying the idea of the collective being a single organism. The authors are more so repeating themselves as it is similar to previous points. The repetition may be there to reinforce the claim of the collective being a single organism. It is rather interesting that it diverse from promoting individualism where people gets to have their own culture and political ideologies, the author is effectively saying that humans should not have a mind of their own but interlinked with others to move within a direction with efficiency.

    3. Transhumanists regard human nature not as an end in itself, not as perfect, and not as having any claim on our allegiance. Rather, it is just one point along an evolutionary pathway and we can learn to reshape our own nature in ways we deem desirable and valuable. By thoughtfully, carefully, and yet boldly applying technology to ourselves, we can become something no longer accurately described as human – we can become posthuman.

      The author describes Transhumanism as something that the name directly defines it as. It is an idea whose followers believe that humans are not obsolete or non-perfect but instead a 'blank slate' that can be improved in specific ways through specific applications of technology to the human form, instead of relying on natural processes such as evolution or natural selection. The Latin prefix trans can be defined as either across, beyond, or through. The author describes Transhumanism simply as a movement to advance the human form, through technology, to meet our needs and ever changing values.

  3. Aug 2018
    1. Mein neuester Roman "Walkaway" ist ein optimistischer Katastrophenroman über bohemehafte Verweigerer, die sich vom Spätkapitalismus abwenden, wo sie nicht mehr gebraucht werden, und die gestohlene Software und Ruinen, die durch Umweltzerstörung hinterlassen wurden, benutzen, um vollautomatische kommunistische Luxusresorts auf Brachflächen zu bauen.
  4. Mar 2018
    1. In this annotation the narrator is talking about how he was himself when he did not have drug and alcohol problems. The narrator is probably hiding his feeling inside and he wants to try to keep his privacy. He knows in his feeling when something is not right. For example, near the middle the middle of the film he argued with carl regarding their job. Edward showed Carl that he has a sense of feeling and that he knows what is going to happen. At First they where surprised to see each other and how they where doing with their jobs.

  5. Sep 2016
    1. Machines are learning to do things that once could only be done by humans, and I see no obvious endpoint to their progress.
    2. Only Humans Need Apply: Winners and Loser in the Age of Smart Machines
    3. It is by now close to certain that there are millions of people currently in high school and college who are fine-tuning their skills for steady-looking careers that will, following technological breakthroughs, dissipate by the time they retire.
  6. Aug 2016
  7. Jul 2016
    1. one could argue that the erasure of embodiment is a feature common to both the liberal humanist subject and the cybernetic posthuman.

      Sounds a lot like something from Tufekci, in Whitehead & Wesch. ISBN-13: 9781607321699

    1. what will happen to Tesla and the progress of autonomous driving as more people use Autosteer in situations it’s not good at

      Self-driving cars aren’t merely a technical issue.

  8. Jun 2016
    1. ensure that you’re solving the right problem

      Lots to be said about misdirected problem-solving. Much of it has to do with people who are extremely competent at their job but whose job is narrower than it could be. For instance, engineers are unbelievably adept at finding a solution to almost any problem. But it’s relatively common for them to work on “the wrong problem”, something which may not even need solving in some cases or a solution which may bring completely new problems. Those who think of the human condition as a problem to be solved may apply this type of mindset to an inappropriate extreme. Hence Soylent and VR goggles for prisoners.

    1. It’s a human/machine partnership that works as follows.

      Sounds like there’s been a bit of a move towards partnership, recently. But much discourse on automation is about the complete exclusion of human intervention.

    1. But “digital humanities” in the guise of “humanities computing,” “big data,” “topic modelling,” “object oriented ontology” is not going to save the humanities from the chopping block.

      Can the humanistic bent in DH counteract the `self-hating human” part of technocracy?

  9. Oct 2015
    1. became an inevitability

      There’s a lot in STS (Science & Technology Studies) to challenge linear thinking about inexorable series of outcomes. Given a technocentric tendency to extrapolate from perceived trends, this kind of foretold consequence is at the very core of much #transhumanism.