The cognitive linguist George Lakoff wants liberals to stop thinking like enlightenment scholars and start thinking about appeals to the “cognitive unconscious.” He asks that progressives “embrace a deep rationality that can take account of, and advantage of, a mind that is largely unconscious, embodied, emotional, empathetic, metaphorical, and only partially universal. A New Enlightenment would not abandon reason, but rather understand that we are using real reason– embodied reason, reason shaped by our bodies and brains and interactions in the real world, reason incorporation emotion, structured by frames and metaphors anad images and symbols, with conscious though shaped by the vast and invisible realm of neural circuitry not accessible to the conscious.” That quote comes from his 2008 book The Political Mind and –regardless of your political affiliation– it is certainly worth a read. Others appeal to your “embodied reason” all the time and, when they do it right, their conclusions just feel right. This is how, according to Lakoff, Republicans are so good at getting Americans to vote against their interests. Appeal to one’s sense of self-preservation, individuality, and fear of change and you have a voter that is willing to cut their own Medicare funding. I generally agree with Lakoff’s conclusions, but I do not think Republicans are the masters of this art. Internet pirates, the likes of Kim Dotcom, Gottfrid “Anakata” Svartholm, and even Julian Assange, state their cases and appeal directly to our cognitive unconsciouses better than any neocon ever could. more...
Robert Gehrke, Of the Salt Lake City Tribune invents #eastwooding with a single tweet.
After the final night of the convention, Robert Gehrke (@RobertGehrke) a reporter with the Salt Lake City Tribune, had a colleague take a picture of him pointing at a chair. He was mimicking Clint Eastwood’s now infamous prime-time speech at the Republican National Convention. The performance was (almost) undeniably awkward and strange. Rachel Maddow described Eastwood’s one-man improv skit as, “the weirdest thing I have ever seen at a political convention in my entire life.” Before the network morning shows could pass judgement, twitter users had developed an entire visual language that not only made fun of Eastwood, but the entire Republican party. The performative internet meme called “#eastwooding” had taken shape within hours of Gehrke’s tweet, offering thousands of people a simple framework for creating their own political satire.
I’ve been thinking on and off since mid-summer about a hole I’ve identified in our collective theorizing of augmented reality. To illustrate it, imagine the following conversation:
Digital Dualist: ‘Online’ and ‘offline’ are two distinct, separate worlds! Me: That’s not true. ‘Online’ and ‘offline’ are part of the same augmented reality. Digital Dualist: Are you saying that ‘online’ and ‘offline’ are the same thing? Me: No, of course not. Atoms and bits have different properties, but both are still part of the same world. Digital Dualist: So ‘online’ and ‘offline’ are different, but not different worlds? Me: Correct. Digital Dualist: But if they’re not different worlds, then what kind of different thing are they? Me: …
I don’t know about you, but this is where I get stuck.
The online magazine Slate recently ran an essay that asked the question, “Why Do We Love To Call New Technologies ‘Creepy’?” The article was written by Evan Selinger, an associate professor of philosophy at Rochester Institute of Technology. My initial reaction to that essay, posted on my blog, was critical, but Selinger suggested in a tweet that I’d missed his point, which he said was “‘creepy’ discourse + normative analysis.” He’s right, I’m sure, that I missed his point – to be honest I don’t know what “normative analysis” is. So, with apologies to Selinger, I’ve reworked the essay to ask, simply: What is it about some technologies that makes us feel creepy?more...
Alva Noë at NPR wrote an excellent opinion piece over the weekend on Lance Armstrong’s decision to stop fighting the United States Anti-Doping Agency—which accuses the seven-time Tour de France winner of ingesting performance enhancing drugs.
Noë argues not that Armstrong ‘didn’t do it’—on the contrary, most expert commentators agree that he probably did dope, along with all other high level cyclers—but that ‘doping’ is a logical component of competitive sports in a cyborg era. Noë concludes with a key point and a provocative question:
He didn’t win races on his own. No, Like each of us in our social embeddings, he created an organization, drawing on other people, and the creative and effective use of technology, the mastery of biochemistry, to go places and do things that most of us never will, that no one ever had, before him. That we now attack him, and tear him down, and try to minimize his achievements…what does this tell us about ourselves?
I want to take on this question, and in doing so, further flesh out the points that Noë brings to the fore. more...
my bad photo with lots of bokeh blur will get lots of facebook likes
Stories In Focus, posted by Sarah Wahnecheck two days ago, is a brief exploration of Bokeh that strikes me as a great start to something bigger. This is just a quick followup, asking Sarah and others to think more about the reality that amateur, documentary and news footage is increasingly coming to look like art films, specifically the effect of having one thing in sharp focus with the rest blurred and out of focus. more...
Networked relational spaghetti? Below: how to read this graph.
Before the 2012 meeting of the American Sociological Association kicked off last week, I challenged those of us who tweet at conferences—or “backchannel”—to reach out to those who don’t. (Nathan Jurgenson has since made a convincing argument for why ‘backchannel’ isn’t the right word for this practice, though I’m not yet aware of a good replacement term.) This week, I want to share some of my preliminary observations and questions about gender and Twitter use at ASA2012 by looking at Marc Smith’s (@marc_smith) Twitter NodeXL social network analysis maps.
So first off, what are we looking in the graph above?
CITASA must connect more than technology studies specialists to each other.
The Communication and Information Technologies section of the American Sociological Association (CITASA) was founded in 1988. Since its inception, the membership has evolved, as have the mission, perspectives, and the empirical world of study.
As a section member, one who just participated in five days of conferencing at the American Sociological Association’s annual meeting (ASA2012), I am reminded of the need to look critically and reflexively at our social worlds—especially those aspects to which we hold strong attachments. In this vein, I am simultaneously energized about the role of new technologies in social life, and uncertain about the role of a special section dedicated to their study. In short, I am led to the question: Do we need the CITASA section? more...
About Cyborgology
We live in a cyborg society. Technology has infiltrated the most fundamental aspects of our lives: social organization, the body, even our self-concepts. This blog chronicles our new, augmented reality.