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Galloway , Granted, I am painting in wide brushstrokes while canvassing this motley rupture. Such is the database narrative. As Deleuze reminds us, it would appear that Foucault was aware of a coming shift in the way biopower operates and, retrospectively, we can see this in the trajectory of Discipline and Punish. By the end of this text, power is described as it is exercised in the 20 th century, far more economically and efficiently moving toward self-disciplining behaviors.

As Michael Hardt and Antonio Negri describe in Empire , the service economy is a product of the rapid decline in industrial jobs and a corresponding rise in service sector jobs , Is this not, in effect, blindsiding the inherent computational protocols of control Galloway and the racio-visual implications Nakamura, ?

The Pragmatist Aesthetics of Richard Shusterman: A Conversation

Here, the materials of the world are never fixed data or information merely requiring recollection; here…they are unstable bits of experience and can only be remembered. While he accurately examined the aesthetic logic of selection and the reversal of the relationship between syntagm and paradigm, Manovich unequivocally embraced the poetics of compositing, emphasizing navigating space, the waning of the temporal montage, and the rise of the spatial montage , However, Sobchak omits the political environment of postmodern cyberconflict. Most recently, Tiziana Terranova and Eugene Thacker have elbowed new media discourse towards networks of information and the ecumenicalism of structure.

Hence, in my posterior analysis, I will offer an example of language out of control, or outside the jurisdiction of database logic, to proffer a metaphor for ontologically approaching reactive new media objects as dispositif. For Manovich to conceive of the database politically would mean to accept it as an anti-utopic, authoritarian model.

Having adequately canvassed the cultural media milieu and qualified the theoretical fixture of this venture, let us now turn to Poto and Cabengo.


For the extended Kennedy family, terminologizing the cryptophasia as such would risk imbuing an aberration with presence and permanence. On the other hand, the private shared language between twins presents us with the analog relation—pure synthesis. With the Kennedy twins, we see the prodigious synthetic force of the a priori automaton via the brilliant, seamless exchange of private semiologic codes.

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What, then, could be more appropriate in metaphorizing our case study? Of course, it is not that the Kennedy twins provide us with the sole mold of univocal genericity. Beginning in the s, Deligny and his co-workers collectively ran residential communes in France for autistic children and young people who otherwise would have been institutionalized. This kind of permutative instability, at ends with the storage-and-retrieval process of the database, is central to the conception of the metaphor of radical cryptophasia—in flux and immutable, grossing an infinitude of possibilities, withdrawing from additive operations.

Radical cryptophasia draws from the possibilities of the relationship between movement and the Symbolic Other-equal which frames the Imaginary , legislating the unconscious discourse of the Real while withdrawing from its libidinal reservoir. Thus, politics is a direct threat to the police. Radical crytophasia, in turn, is immanently political and abject, it facilitates dissensus, whereby nature wills discord.

The non-hermeneutic object that passes is constituted by the fact that, like the consciousness that it unites, it disappears as it appears while illuminating possibilities. Let us now venture more readily towards the collective closure between critical theory and disability studies, which offers some of the most interesting discourse in navigating the political possibility of translation-based technologies. In her video In My Language , Baggs first enacts her severe autism by flailing her arms, chanting, and rubbing objects against her face. Deleuze here initiates a fold in the distribution of the sensible by culling cinema as a mode of critique and a form of affirmation of another possibility or potentiality.

I need to become anonymous. In being politically mobile, radical cryptophasia can cloak itself from the database and withdraw from the world-system of identification; radical cryptophasia can repeat a previously used phrase, term, element or engage in the progressive permutation of enacting new possibilities, yet there is no probabilistic projection to be considered. This non-relation allows for the displacement and transformation of their relation. My conclusion is to propose that extending Saussurrean theories of language as a means to qualify new media objects apolitically—embracing the total dominion of database logic—means capitulating to control.

Deleuze rebuffed this by posing the creative act, and Laruelle has further politicized a theory of pure immanence without ascribing to Deleuzian multiplicity. This also necessitates a degree of complimentary praxis. Bernard Stiegler, for instance, has developed techno-ecological projects like Ars Industrialis and Pharmakon.

Radical cryptophasia, understood as an ideal, may provide us with ways to conceive of possibilities for Being e.

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