- Feb 2016
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twentyfour.fibreculturejournal.org twentyfour.fibreculturejournal.org
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proprioception
from Latin proprius, meaning "one's own", "individual," and capio, capere, to take or grasp, is the sense of the relative position of neighbouring parts of the body and strength of effort being employed in movement.
(wiki)
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corporeal
having a body
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Hayles does not go quite as far as Bernard Stiegler, who repurposes the Epimetheus myth in order to show that humans have no essence separable from the technologies they require for life (Stiegler, 1998). Stiegler complicates temporality even further by asserting that technics, “far from being merely in time, properly constitutes time” (1998: 27). The logical conclusion of this train of thought is that ‘the human’ emerges as a post-facto image from particular technological situations (and not from all of them!), a conclusion that Hayles’s version of Simondon’s and others’ approaches does acknowledge without fully accepting, by insisting on the adaptive approach of epigenetic evolution (Hayles, 2012: 90). Francisco Varela’s work with organic living systems, abstracted to apply to the assemblages formed between technical systems and organic beings, also strongly informs this mode of thought. Varela talks of “embodied cognitive structures” and models of understanding based on “microworlds and microidentities,” as well as of knowledge that is “built from small domains” (Varela, 1992: 334). He defines embodied cognition as the experience of a body with sensorimotor capacities that are “themselves embedded in a more encompassing biological and cultural context” (Varela, 1992: 329). Deleuze’s reading of Spinoza’s concept of a body is available to apply this theory to digital environments, and many contemporary theorists of new media and affect have done just that, including Anna Munster, Claire Colebrook and especially Luicana Parisi in her book Abstract Sex. Parisi uses such readings to move beyond the dichotomy of embodiment and disembodiment. She also calls on Donna Haraway’s famous explication of the cyborg, reminding us of the need to revisit Haraway’s thesis in the light of the contemporary era of cyborgian digital networks (Parisi, 2004: 135).
The idea of a human "essence" being inseparable from technology is especially telling of our current moment, given that Stiegler wrote his comment in 1998, before the onset of constant digital bombardment. I think in terms of investigating these notions, a prolonged engagement with these ideas and a consideration of Haraway would be instrumental in further developing a critique for the capstone project.
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ather he understands mediation purely as the process of interactive communication between the two structures, a process which always amplifies (Simondon, 1992: 304).
This idea of mediation is interesting, given our interest in rhetoric and the digital. Considering modulation as amplifying, interactive communication between two structures, we could see rhetoric in our current moment as informed by "medium" as with Lane's work on subversion in social media. That particular type of rhetorical move is informed and enabled by the available means, i.e., Twitter and cross-platform hashtagging. The cross-platform feature is an example of how one feature in one mode is being amplified across media.
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“modulation is molding in a continuous and perpetually variable manner” (Deleuze and Guattari, 1987: 562 n92).
Modulation in this case would be resistant to singularity of meaning, which would fall in line with Derridean ambiguity.
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What is the ‘sender,’ ‘producer,’ ‘receiver,’ ‘message’ of a simple Facebook post? The digitisation process creates an excess of digital data through its own operations, an actual excess greater than the sum of just simple meta-media and the retroactive virtuality of the media being digitised as virtual content.
This is an interesting concept in terms of disrupting the ideas of traditional categorizations. of media
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[T]hese very terms,” Manovich writes, “content, cultural object, cultural production, and cultural consumption—are redefined by web 2.0 practices” (2009, 326). Or, as he puts it in another text, software studies “has to investigate the role of software in contemporary culture, and the cultural and social forces that are shaping the development of software itself” (Manovich, 2013: 10)
This would be interesting in terms of a Marxist critique like that of Horkheimer and Adorno in The Culture Industry. When he speaks of cultural and social forces, it makes me think of ideology. #eedr2016
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Instead of media, there are simulations of media.
The idea of simulation recalls the question of embodiment.
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allagmatic
Allagmatic – The Greek word allagma can mean change or vicissitude, but it can also mean that which can be given or taken in exchange, which more genuinely captures the idea of energy exchange in Simondon’s usage.
Simondon will also define the allagmatic as “the theory of operations” (IGB, 263), complementary to the theory of structures that the sciences elaborate. On the same page, Simondon will define an operation as “a conversion of a structure into another structure.”
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prescient
having or showing knowledge of events before they take place.
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apotheosis
the highest point in the development of something; culmination or climax
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The point, however, remains: we are not in a media situation, but in a simulated-media situation. It is not that contemporary media saturate us with simulations, but that these media are themselves simulations. This is the ‘event’ that needs to be thought through.
The idea of ontology and simulation draw close a dichotomy of the "real" and the "simulation." This brings up interesting questions about the human experience of digital simulations and the "realness" of experience. How does this apply to embodiment or emergence?
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amamnesis: a recalling to mind
hypomnesis: hypomnesia, hypomnesis, hypomnestic 1. A condition of having a weakened memory. 2. Abnormally poor memory of the past.
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probative value
evidence which is sufficiently useful to prove something important in a trial
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What we propose in this paper, then, is to use elements from each of these tendencies in a way that none of them can do alone; in doing so, we will construct a specifically digital ontology which, while tied in an integral way to the new media of our times, also exceeds their current forms; this construction will enable us to show that the modalities of differentiation in new media do not only occur at the level of display, nor at the level of programming, but in a genuinely ontological way.
This seems to be a thesis statement.
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vitiates
corrupt or tear down
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he began to offer an extraordinary meta-theory that can itself be seen as a radical form of media theory, that is, by way of a return to language as the opening of any possible revelation (“language is the house of being”), and with poetry as its privileged witness in our destitute times, governed as they are by modern technology (Heidegger, 2000: 83). Despite their own difficulties with Heidegger, the speculative realists share his anti-descriptivist rage in their constructions of systems of real objects utterly indifferent to any human concerns. In doing so, however, they are also concerned to attend to the abstract problematics of transmission, that is, of ‘media’ in the most rigorous way.
"Language is the house of being" also sort of recalls the idea of language as a spore or germ, in the sense that its presence is a necessary catalytic agent. Without language as a medium, the idea of transmission is halted.
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Ontology, when it enters at all, can only do so as an historically-circumscribed concern.
Does or can any theory of being exist outside of its historical underpinnings?
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Despite their manifest, manifold differences, what unites such projects is their commitment to fundamentally naturalistic redescriptions of the complex interactions of trans-human agents.
I am reminded of the fundamental ambivalence that Derrida argues in his consideration that the words have multiple meanings depending on the intention of the speaker/writer.
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Thingness
Space for general notes:
Jane Bennett - Powers of the Hoard: Artistry and Agency in a World of Vibrant Matter Book: Vibrant Matter
Influential theorists- Foucault- Speculative account of active expressive or calling capacity of things; Hist. Sexuality- trace outlines of strange new productive power that did not operate via refusal; focusing on creative capacity of things;
Heidegger- emphasized incalculability of the thing, and its persistent withdrawal from our attempts to use, present or know it;
Spinoza- every body comes with drive to seek alliances with other bodies that seek to enhance vitalities
Call of things Metaphysical tradition of west- things as lively, vibrant materialities
Response to a set of specific things- items of trash collected in Baltimore gutter near her home She felt the call- enchanted by the tableau
Expressing this and exploring through object lesson of the hoarder
“The things just speak out to me” –hoarder
Language as rhetoric—word sounds— tuning human body, rendering it more susceptible to the frequency of material agencies inside and around us; the goal: to use words to make whatever communications already at work between vibrant bodies more audible, detectable, sensible
Human vs thing-agency Perception of the hoarder- attunement to vibration of things Continuum of possession
Material agency of things/thing-power • Slowness- rate of decay; illusion of permanence; contrast to human bodies and relationships
• Contagion and porosity- from Spinoza Material entities are subject to change Porosity- between bodies body hoarded/hoarder bear impression of one another Integration; not possessions but pieces of self; see Belk’s extended self. Hoarders have an exceptional awareness
Expression beyond human agency; see micro biomes, elements, metabolized foods, sounds and odors, prosthetic technologies.
Assemblages- ideologies, cultures, etc
Inorganic Sympathy Hoarders feel the force of” it”- the hoard and the “it stuff” within the hoarder make a connection as act of sympathy
Freud’s “death drive”- body has impulse to return to the indeterminacy of the inorganic
W. Benjamin- rather than use the collection, the connoisseur makes the glorification of things his concern; irrelevance of utility
Hoarders report a high when called by an object (advenience) to be added to the hoard; non-discriminatory nature of objects collected, vs. the connoisseur’s taste.
Benjamin moves from thing-power to human agency too quickly for Bennett
Against material agency Human conceit- human-centrism Default grammar Pragmatic bias
Accessing thing-power Poetry Finnegan’s Wake
Hoarding- the call of things is difficult to ignore Enunciating the non-linguistic expressivity of things Slowing thing power into human power via words- stickiness Voluntary poverty- religion- as resistance to allure of material possessions Archaeology- testament to thing-power; material culture studies- no people can speak; reading through things ADD- the experience; refigured as preference for punctuated time of lively things of smooth linearity of intention motion World of paranoia- overextended receptivity to activity of material bodies Fetish objects- museum curators and art lovers Web marketer’s sensitivity to the call of web-data or site visits/clicks- These sites show how non-human power of things help maintain the over consumptive ecologically disastrous society we live in
Not post-human project; in order to understand social practices, we must understand non-human components inside these social practices. Looking for road to sustainable consumption practices.
Q + A
Meditation Increasing perception- Buddhist monks have commonalities with hoarders- Differences- monks have a method of cultivating attentiveness; hoarders may have a natural special attentiveness
Looking at minimalists- they are attuned to the call/noise/disruption of things, so they get rid of the things
Looking for places to develop understanding of a hypothesis that things have power
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Comments: a taboo against animism? is the hoarder a reversal, wherein they know the deadness of things, whereas we assume life. Bennett looks at the taboo of animism that it looks at the problem of superstition, the pathetic fallacy. She says animism is alive and well at the level of untheorized experience.
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over-consumption, new ecologies
How might a consideration of "thingness" influence political concerns? Bennett claims its usefulness towards the greenness of politics—getting people to pay attention to how our stuff has effects on the environment and one another, i.e., where does the garbage go; altering our thinking on waste in terms of the life of things
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www.jstor.org.ezproxy.gsu.edu www.jstor.org.ezproxy.gsu.edu1602246.pdf11
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demonstrations of the ways in which understanding is interwoven into lived, and frequently pre- and/or non- linguistic, behaviour, they seriously challenge any radical post- structuralist account that seeks to focus on pure textuality, as well as the more common rationalistic and materialistic theories.
Developmental studies?
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provide the conceptual tools for developing a holistic, integrated, and de-essentialized concept of human being that foregrounds the importance of embodiment for learning, and then I begin to work out the implications of his work for a holistic critical pedagogy.
Wittgenstein's work does this.
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Different concepts of human ontology each imply an epistemological theory that in turn support a particular model of teaching and learning.
Concepts of being (ontology) and knowledge (epistemology).
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I have gone to access forms of analysis that are unavailable in contemporary Western work, and to introduce practices that can be adapted for classroom use to expand students' awareness of the function of oppressive dualistic discourses in their thought and, more broadly, in their lives.
What kind of analysis is unavailable in Western work?
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My aim in this article is to explore ways to deepen the liberatory potential of anti-oppressive pedagogies by digging yet more deeply into the role of the logic of domination and especially its foundational mind/body binarism in the organization of teaching and learning, and then by suggesting a more holistic theory and praxis.
Ok. Here's the main idea and shape of the argument.
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Western culture has been organized around the mind/ body binarism and the assumption that mind is both radically distinct from and of greater worth than body. This assumption has been elaborated ideologically and institutionally to structure the discourses of sexism, racism, class, homophobia, and other forms of discrimination. In each social category the privileged group has been identified with mind and the intellectual activities of cultural production and administration, while the subordinated group has been affiliated with the body, emotion, and physical and reproductive labour.
How a mind/body binaries produces and sustains systems of oppression.
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a logic of domination is a conceptual schema structured by oppositional and mutually exclusive binarisms and bolstered by value assumptions of relative worth and competency that serve to organize and ground social patterns of domination and oppression (pp. 31-32).
Yes. This.
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by finding ways to bridge the gap between theory and practice in their lives
This is what I want to learn to do.
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To effect this social positioning it "favors certain forms of knowledge over others and affirms the dreams, desires, and values of select groups of students over other groups, often discriminatorily on the basis of race, class, and gender" (p. 183)
Dominant power structure apparatus.
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, it represents the "introduction to a particular form of life; it serves in part to prepare students for dominant or subordinate positions in the existing society
This concept of the "hidden cirriculum" is very interesting.
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The counter- discourses that were developed and implemented pedagogically in the latter decades of the last century have now further eroded faith in the banking concept.
This is true—however, what about the remnants of the banking theory? How do we help those students who are wholly outside the discourse community of academia? Simply acknowledging the the genre and discourse community is good, but it doesn't bring that person into an understanding.
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america.aljazeera.com america.aljazeera.com
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backfired
The tweets and comments in this link speak to problematic issues around disembodied conversations wherein the disabled are objectified—to problematize the situation further, it seems that in dealing with #stellaschallenge, "it appeared to [The president of People with Disability Australia] no-one from the disability sector, including himself, had been consulted about the campaign." Such an exclusion of the disabled in a conversation about disability further highlights the ideology of the social model of disability.
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Objectifying people with disabilities creates the wrong kind of hero
This statement speaks to representation directly—Stella talks about the lies that society, consciously or unconsciously, propagates about disability, wherein the representations of the disabled are displayed for the ability-normative. This kind of binary is damaging for everyone, because it simultaneously reinforces the status quo and serves as a barrier to understanding. Here, a person's identity becomes mediated by society's conception of the limitations of the body.
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Stella Young
In the TED talk, Stella mentions that she subscribes to the social model of disability, that the person is more disabled by the society one lives in than the body one is born with.
This is interesting considering the meaning of disability and the Derridean implications of meaning, revealing a trope of representation, pointing to the notion of double consciousness.
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adanewmedia.org adanewmedia.org
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Aristotle and Plato, in the fourth century, “appropriated feminine and particularly reproductive metaphors in order to reaffirm old patterns of dominance and to establish through new rationalization certain objects of knowledge, certain forms of power” (duBois qtd. in Wick, 1992: 27).
This notion ratifies the means by which the Greeks asserted and maintained the ideology of the patriarchal power apparatus.
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the rhetorical power of digital visibility
This is the essence of what hashtags and digital footprints offer: "the rhetorical power of digital visibility." The digital has the power to move rhetorical speech from a place of relative academic obscurity towards a more public and popular sphere by coopting the "available means" that include blogs and social media.
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It is impossible for one approach to establish a social contract of the digital sphere, but small disruptions, networked and sustained over time can work to establish a safer, more attentive and respectful forum for voices varying in shape, race, origin, and more.
In terms of that digital-mind-body link, these disruptions Lane talks about are important for shaping an ethos of safety and respect for diverse voices in digital spaces
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Perhaps to best sustain utterances and feminist rhetoric online, an ethos of subversion should present materiality as crucial to speaking and writing online.
The idea of discrete and separate notions of the "real" or material world and digital space as something virtual breaks down in the face of the connection between the physical body and online identity—consider suicides tied to cyber bullying, or the many types of violent threats and morally demeaning statements made to women online, perpetrated by males behaving as trolls or as enacting some attempt to preserve patriarchal dominance through intimidation. The digital sphere affords rhetors the ability to subvert the normative abusive models to allow for a calling-out of abuses. The use of hashtags across social media platforms allows for greater visibility and accountability in terms of rhetorical ethos, enabling rhetors to embody their identities and create a collective identity in terms of establishing agency and authority.
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Annotators
URL
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drive.google.com drive.google.com
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diaphanous-light, delicate, translucent
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A hungry animal can be driven by dangling a carrot or a bit of greenstuff in front of it; similarly if you proffer me speeches bound in books (en bib/iois) I don't doubt you can cart me all round Attica, and anywhere else you please.
Derrida shows the side of Socrates that finds a lure in the printed word. As we discussed in class, there is a coming-to-terms with a changing rhetorical landscape. Socrates is not railing against alphabetic literacy; he is rather, drawn to the catalytic power of writing, pulled away from his usual patterns of behavior.
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Derrida expounds on multiplicity and ambivalence here, which really brings home the argument against the (T)ruth-seeking that Plato drives home in Phaedrus.
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autoscopy and autognosis
Autoscopy- disembodied; the individual perceives the environment from a perspective outside the body
Autognosis- self-knowledge
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posterity
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sumploki
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"The Phaedrus is badly composed. This defect is all the more surprising since it is precisely there that Socrates defines the work of art as a living being.
Defining a work of art as a living being calls into question the definition of art: what constitutes a work of art? If a literary text could be considered art—art as a living being—does not Plato, then, offer a complicated view of writing also? Can for Plato, writing occupy a space of being embodied and disembodied simultaneously?
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Nothing here is of a single piece and the Phaedrus also, in its own writing, plays at saving writing-which also means causing it to be lost-as the best, the noblest game. As for the stunning hand Plato has thus dealt himself, we will be able to follow its incidence and its payoff later on
This is interesting towards complicating the notion of embodiment and writing—equating writing to a game to be won or lost implies a since of engagement. To engage requires a physical or intellectual relationship with a process. Derrida also complicates any notion of having a singular statement about writing, embracing a duality of "loss" and of "saving" something in the same breath.
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It is interesting that Derrida uses a word such as "tissue" up front in the first paragraph. This suggests that he will indeed argue for the materiality and embodied of the written word, to disagree with the Greek notion of the superiority of oral rhetoric.
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boreal-northern
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faculty.arts.ubc.ca faculty.arts.ubc.ca
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Derrida’s analysis demonstrates in striking fashion a certain arbitrary violence of the philosophic process as it occurs in Plato, through the mediation of a word that is indeed appropriate since it really designates an earlier, more brutal variant of the same arbitrary violence.” (VS 296).
This is particularly interesting in conjunction with the addition of feminist critique, in terms of how Platonic and Aristotelian rhetoric is inherently masculine and exclusionary.
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- Jan 2016
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www.tandfonline.com www.tandfonline.com
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In recent years, scholars have critiqued norms of neoliberal higher education (HE) by calling for embodied and anti-oppressive teaching and learning. Implicit in these accounts, but lacking elaboration, is a concern with reformulating the notion of ‘time’ and temporalities of academic life. Employing a coloniality perspective, this article argues that in order to reconnect our minds to our bodies and center embodied pedagogy in the classroom, we should disrupt Eurocentric notions of time that colonize our academic lives. I show how this entails slowing down and ‘being lazy’.
Interesting towards a pursuit of mindful and embodied pedagogy
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embodimentemergencerhetoric.robinwharton.net embodimentemergencerhetoric.robinwharton.net
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Here's the Stanford Encyclopedia of Philosophy entry on Derrida: http://plato.stanford.edu/entries/derrida/#Dec
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On how to submit proof for extra points: Dr. Wharton says:
"You can give me access to whatever it is you build while you're doing the tutorial, which might mean uploading html & css files and giving me the link to download them, or giving me the link to a page on your site that you've modified."
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If you turn in CTW 1 early, you can earn up to 25 extra points for early turn-in and workshopping.
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25th
This is actually due 1/26 at 11:59 PM
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sites.gsu.edu sites.gsu.edu
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Answers to Questions
How do we include work being completed for this semester (Senior Seminar)?
A: Try to include a smaller deliverable from the courses you're taking this semester. Can be a set of blog entries, or discussion forum posts, for example.
Should I include work from courses that aren't on the rhetoric and composition courses list? A: No. Your portfolio should only include work from rhet/comp classes that you completed at Georgia State.
First, choose one deliverable from each rhet/comp class you've taken. Then, if you still need additional artifacts/exhibits for the portfolio, choose additional deliverables from your rhet/comp classes. This means you may need to include two (or possibly more) deliverables from one or more of your rhet/comp classes in order to fill your portfolio (at least 7 artifacts, plus 1 critical reflective essay, plus one bio).
Do I need to include something in addition to the Critical Reflective Essay from 4320? A: Yes, you should include at least one deliverable from this class in your portfolio, in addition to the CRE. The first two CTW responses will be complete before the portfolio is due.
How much revision should I do of previous work? A: DO NOT substantively revise prior work. The portfolio is designed, in part, to show your progress from beginning to end of the program. Fix errors, typos, etc., but save substantive revisions for when you're perfecting your portfolio for employment or grad school application purposes.
Can I use something other than sites@gsu? A: Yes, you may use another website and submit that link in the graduation portfolio submission form. For everyone, make sure that, in addition to submitting your portfolio link with the form, you also email your link to Dr. Burmester, just in case.
Can I include more in my portfolio than the required elements?
A: Yes, once you have 7 artifacts from your rhet/comp classes with introductions (including this class), one CRE, and one bio, you can include deliverables from your other courses, a resume (though this isn't a job search portfolio), etc.
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midpoint
Include early work from the CTW Senior Seminar.
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docs.google.com docs.google.com
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How do I document tutorial completion?
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www.apa.org www.apa.org
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If the APA empirically outlines the benefits of mindfulness in a way general enough to be applied in classroom settings without dogmatic ties to specific religious or spiritual traditions that would violate the separation of church and state, why does education find itself in a crossroads of simultaneously affirming the value of and distancing itself from mindfulness practice as a vehicle for embodied learning?
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