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Switch to: References
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The term “virtual reality” was first coined by Antonin Artaud to describe a value-adding characteristic of certain types of theatrical performances. The expression has more recently come to refer to a broad range of incipient digital technologies that many current philosophers regard as a serious threat to human autonomy and well-being. Their concerns, which are formulated most succinctly in “brain in a vat”-type thought experiments and in Robert Nozick's famous “experience machine” argument, reflect a fundamental misunderstanding of the way that (...) |
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"The Genomic Imperative" focuses on French writer Michel Houellebecq's 2005 dystopia The Possibility of an Island (La possibilité d'une île). In its introduction, the essay links Houellebecq's work to the recent tradition of postmodern fiction (on the one hand) and to modern philosophies of the "human" (on the other). The introduction is followed by an analysis of the cultural-existential predicament of Houellebecq's "neohuman" world with particular emphasis on the cloning theme. "Neohumanism," I argue, rests on a radical abolition of difference. (...) |
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Violence is often considered through its causes or effects, but seldom by its source. As to that, opinion is also divided. Some say that human culture is the source of violence and that love and peace can only come from ‘outside’; others claim that precisely this ‘outside’ is the source of violence and that love can only blossom in a society that cancels all arbitrary reference to any ‘outside’. These positions are articulated by, respectively, René Girard and Gianni Vattimo. This (...) |
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The ethical commitment to democracy requires creating the public space for a rational discourse among real alternatives by the population. In this article, I argue that the Internet fails in this task on 2 fronts. Inspired by the work of Jean Baudrillard, the work argues that the Internet reinforces a structure of passive political agents through its 1-way form of communication. The Internet is designed to deliver political text, not engage the public in dialogue about the direction of collective decision (...) |
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Geologists propose the term Anthropocene to reflect the dramatic changes that humans have made to the planet. While scientists pursue the reality of our current epoch, technology and media create an increasingly spectacular narrative surrounding environmental events. I look to critiques from Guy Debord and other media theorists as well as Patrick Modiano’s In the Café of Lost Youth to outline modes of détournement and resistance to an increasingly mediated world. Contemporary environmental aesthetics must face the challenge of critiquing technological (...) |
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Smartphones and mobile applications are omnipresent in our lives. At the core of this article are ‘other-tracking apps’, i.e. mobile applications that make it possible, via location technology, to track others. These apps ensure that we are never unconnected from the network of ubiquitous information and, via that network, from others. In specific, focus lies on apps designed for parents to remotely track the whereabouts of their child. This particular case can be considered as one example of broader reflection on (...) |
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It is often suggested in the mass media and popular academic literature that scientists promote a secular and reductionist understanding of the implications of the life sciences for the concept of being human. Is adhering to this view considered to be one of the components of the notion of being a good scientist? This paper explores responses of geneticists interviewed in the UK, the USA and Russia about the cultural meanings of their work. When discussing this question the interviewees distinguished (...) |
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The humanities and the social sciences have been hostile to future visions in the postwar period. The most famous victim of their hostility was the enterprise of classical philosophy of history, condemned to illegitimacy precisely because of its fundamental engagement with the future. Contrary to this attitude, in this essay I argue that there is no history (neither in the sense of the course of human affairs nor in the sense of historical writing) without having a future vision in the (...) |
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Images share a common feature with all phenomena of imagination, since they make us aware of what is not present or what is fictional and not existent at all. From this perspective, the philosophical approach of Kendall Lewis Walton—born in 1939 and active since the 1960s at the University of Michigan—is perhaps one of the most notable contributions to image theory. Walton is an authoritative figure within the tradition of analytical aesthetics. His contributions have had a considerable influence on a (...) |
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