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Wednesday, February 29, 2012

Demos as Media Ecology

  
‘… unceasingly we are bombarded with pseudorealities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their  motives; I distrust their power. They have a lot of it. And it is an astonishing power:  that of creating whole universes, universes of the mind. I ought to know. I do the  same thing. … However, I will reveal a secret to you: I like to build universes that do  fall apart.’ 
        —Philip K. Dick (1995: 262)





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Wednesday, December 7, 2011

Bernard Stiegler on the Trace-ability of our Times









The contours of our contemporary horizon are composed of an infinite marking, tracing and erasing - the apparatus of technological prosthesis has become more than cathartic but compulsive, cthonic even. 


The edges of the current spiraling dance of crisis are not clearly identifiable but definitively multiple - this state burdens the subject - breeds heavy spirits - born free but everywhere enchained to a spirit of gravity. 


It would be not only ill-conceived but impossible to try and prevent the tracing of the times - the constant recording of the self and others in everyday contact. 


The true question remains: How can we cultivate techniques adequate to a time entangled in the trace? 


How can we reckon with the excess of the trace over the task but not over the tale?







Bernard Stiegler speaks to the trace-ability of our times. 


Marcel O'Gorman of the University of Waterloo published a conversation he had with Stiegler iVolume 18 Issue 3 of the Journal Configurations entitled: "Bernard Stiegler's Pharmacy."  



 Here's an excerpt:
Yes, this is a very important issue. I would like to say one thing about it. There is this question of the traces that we produce. When I called you earlier today, I produced traces; every time I do a search on Google, I produce traces. But I do not believe anything that consists in saying we must prevent the development of trace-ability. We are now in an industrial society that rests on the recording of traces. And it is not worthwhile trying to make us believe that we should prevent it—it's just wrong. That's what I personally believe. The question is not how to prevent the recording of traces; the question is to create a consciousness of the recording of traces, a politics of the recording of traces.

Here in France, along with some students, in particular at l'Université de Compiègne, we're developing work on how to become conscious of traceability, and how to open up debates about traceability, how to create new systems of traceability, for example, and how to create laws so that this traceability is actually individuated by what it is tracing. This does not mean that the conscious mind will be able to master all of this—I do not believe in mastery—because behind the trace there is always the unconscious, and the unconscious is multi-layered, which is what I was saying earlier. And so the question is: How do we reorganize the conscious and the unconscious? And I say that this is a question of technology—that which is able to link the conscious and the unconscious is always a technique. And, by the way, Freud speaks of the psychoanalytic technique. Psychoanalysis is a technique. But such a technique must be able to think through today's industrial technics, and, sadly, psychoanalysis does not know how to do this (467-468, Configurations 18.3, 2010) 


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Tuesday, April 12, 2011

Human(v)oids


A 2008 study by Stanford researchers ("I Am My Robot: The Impact of Robot-building and Robot Form on Operators") indicates that the design of a robot has a serious effect on peoples' attitudes toward the technology at their disposal. People assembled either a humanoid or car robot, they then used a robot that was built by either them or another group of people. The experiments had the following results: “Participants showed greater extension of their self-concept into the car robot and preferred the personality of the car robot over the humanoid robot. People showed greater self-extension into a robot and preferred the personality of the robot they assembled over a robot they believed to be assembled by another” (31). Despite what type of robot they built, “people rated the car as being friendlier and having more integrity, while the humanoid was more malicious. People operating the humanoid may have been suspicious or critical of the robot, perceiving it as an independent actor and a threat to their performance as compared to a directly-controlled object” (35). People also took more credit for tasks completed with less anthropomorphized robots. This research has a few implications for future technologies. In the case of medical technologies, it may be better to use less humanoid appearing forms of technology in medical procedures because it allows for a better sense of self-extension. In the case of military robots using humanoid robots could allow operators to dissociate themselves from their actions, since they see the humanoid bots as seemingly more independent. The lack of self-extension leads to a lessened sense of responsibility.

A recent Wired article by Brendan Koerner outlines some of implications of such military research: “Yet despite our love of science fiction, this coming trend in robo-aesthetics is a bad idea. By anthropomorphizing their products, robot designers may unwittingly be encouraging needless bloodshed. Because, as recent research shows, the more human a robot looks, the more likely the Homo sapiens at its controls may be tempted to make the droids go Rambo on their foes.”

Like most innovations there is however a flip-side:
That’s not to say that having humanoid bots is always bad. Self-extension among robot operators may be desirable in combat but not necessarily in other grave situations. In search-and-rescue operations, for example, one of the biggest problems is operator stress—people find it incredibly taxing to sift through rubble remotely, with the monotony broken only by the ghoulish discovery of corpses or body parts. Humanoid robots would be ideal for such tasks; they could help the operators feel less viscerally attached to the grim work at hand.
The results of this research are somewhat odd. On the one hand since humanoids are more like us you’d think one could imagine their self as the robot, thus making it easier to identify with their technological counterpart. Yet on the other hand, the robots are so lifelike that it only makes sense for people to perceive it as an entity unto itself. It’s also striking that people perceived the humanoids as malicious. You’d think that people would imagine the perfectly calculating machine as able to make the rational rather than ill-willed intention. Perhaps it is simply how mediatized the figure of the Robot or Cyborg has become to our collective imagination that we simply assume it cannot possess the proper ethical reasoning that actual humans can. Either way this research bears a heightened relevance as Robots become a more influential aspect of our day-to-day existence.

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