http://www.ted.com At the 2007 EG conference, Kevin Kelly shares a fun stat: The World Wid
http://www.ted.com At the 2007 EG conference, Kevin Kelly shares a fun stat: The World Wide Web, as we know it, is only 5,000 days old. Now, Kelly asks, how can we predict what's coming in the next 5,000 days?
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Added: 1 week ago
Views: 11,106
presented at the Library of Congress, June 23rd 2008. This was tons of fun to present. I d
presented at the Library of Congress, June 23rd 2008. This was tons of fun to present. I decided to forgo the PowerPoint and instead worked with students to prepare over 40 minutes of video for the 55 minute presentation. This is the result.
more info: http://mediatedcultures.net
0:00 Introduction, YouTube's Big Numbers
2:00 Numa Numa and the Celebration of Webcams
5:53 The Machine is Us/ing Us and the New Mediascape
12:16 Introducing our Research Team
12:56 Who is on YouTube?
13:25 What's on Youtube? Charlie Bit My Finger, Soulja Boy, etc.
17:04 5% of vids are personal vlogs addressed to the YouTube community, Why?
17:30 YouTube in context. The loss of community and "networked individualism" (Wellman)
18:41 Cultural Inversion: individualism and community
19:15 Understanding new forms of community through Participant Observation
21:18 YouTube as a medium for community
23:00 Our first vlogs
25:00 The webcam: Everybody is watching where nobody is ("context collapse")
26:05 Re-cognition and new forms of self-awareness (McLuhan)
27:58 The Anonymity of Watching YouTube: Haters and Lovers
29:53 Aesthetic Arrest
30:25 Connection without Constraint
32:35 Free Hugs: A hero for our mediated culture
34:02 YouTube Drama: Striving for popularity
34:55 An early star: emokid21ohio
36:55 YouTube's Anthenticity Crisis: the story of LonelyGirl15
39:50 Reflections on Authenticity
41:54 Gaming the system / Exposing the System
43:37 Seriously Playful Participatory Media Culture (featuring Us by blimvisible: http://www.youtube.com/watch?v=_yxHKgQyGx0)
47:32 Networked Production: The Collab. MadV's "The Message" and the message of YouTube
49:29 Poem: The Little Glass Dot, The Eyes of the World
51:15 Conclusion by bnessel1973
52:50 Dedication and Credits (Our Numa Numa dance)
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Added: 1 week ago
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http://www.blublu.org/
The new short film by Blu: an ambiguous animation painted on publi
http://www.blublu.org/
The new short film by Blu: an ambiguous animation painted on public walls.
Made in Buenos Aires and in Baden (fantoche)
http://www.blublu.org/
http://www.blublu.org/sito/video/muto.htm
music by Andrea Martignoni
produced by Mercurio Film
assistant: Sibe
more videos at:
http://www.blublu.org/sito/video/video.htm
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Added: 3 months ago
Views: 2,622,803
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Info at http://hyperdata.org/vid
Added: 4 months ago
Views: 1,720
The vogue of Lacan, which in my country is largely restricted to feminist academics harbor
The vogue of Lacan, which in my country is largely restricted to feminist academics harboring a radical agenda, is instructive on grounds that I will set forth after some necessary general exposition.
Whereas Freud went through an elaborate charade of having derived his gindings from sober clincial work, Lacan made no such hypocritical bow toward empiricism. His doctrine was manifestly a recasting of Frued's own to achieve ideological consistency. He wanted to excise the socially conformist, "bourgeois" component of psychoanalysis, leving only a drastic picture of how children's personalities are warped by pressures that force them into predestined complexes. Lacan's conceptual innovation - an unconscious that is "structured like a language," the intimidating "Name-of-the-Father," the progression from a "mirror stage" to "the symbolic" to "the real," and so forth - were all dogmas bearing no connection with independent research. In this sense Lacan was indeed more Freudian than Freud: he dispensed with the pretense of scientific accountability.
The stages of childhood transformaton were no less fixed in Lacan's system than in Freud's. Moreover, Lacan actually outdid Freud's notorious male-centeredness, devoting nearly all of his attention to the psychologically bombarded little boy. The latter allegedly suffers a "linguistic" version of the Freudian castration complex, and he is permanently haunted by a loss of oneness with his mother and by the specter of female "lack" in general.
Ironically, however, it is just this gender asymmetry that explains Lacan's attractiveness to some feminists. He is embraced as a theorist of patriarchal oppression, a phenomenon that is thought to result from men's panic over separation from an undifferentiated female matrix. Lacan knew so little about women that he could think of them only as a principle in the mental economy of the other sex. As such, however, they were sympathetically reconceived as voiceless, helpless objects of persecution. And that image has suited the purposes of radical feminists who are themselves far from voiceless or helpless. If they really sought gender equality, they would be mortified by Lacan's deection of female incapacity. Instead, they seek a total expose of the fearfully aggressive male psyche, and Lacan provides an avenue, however chimerical, to that end. So strong is his doctrinal charm in this regard that the egregious sexism of his personal behaviour is left entirely out of account.
Few of Lacan's disciples have cared that he himself was at best a pseudo-egalitarian who had no revolutionary prescriptions in mind. He thrived within a conservative dispensation that allowed him to behave like a little emperor or pope, surrounding himself with flatterers, excommunicating doubters, and issuing edicts with an air of sublime infallibility. One must wonder, inevitably, whether this side of Lacan goes unrebuked because it speaks to a comparable strain of authoritarianism in his admirers.
You have asked whether there is anything truely Freudian about Lacan's version of a psyche wholly "determined by social conditions and expectations." But Freud's more biologistic conception, so different in appearance from Lacan's obscurantist recourse to the once fashionable linguistics of Saussure, already contained that potentiality. To be sure, Freud emphasized allegedly universal as opposed to culturally unique features of social control over impulse. In doing so, he engaged in "armchair anthropology" of an aprioristic kind that everyone now considers unacceptable. Yet Freud and Lacan, who was himself no student of diverse practices of socialization, occupy a continuum of emphasis on the forcible, often pathogenic thwarting of the wishes that children bring into the world.
All that Lacan did, one might say, was to highlight a half-hidden strain of rebellion in Freud's thoughts that was already seductive to Freudo-Marxists in the 1930s and that still speaks to their remnant (such as Eli Zaretsky) today. The root idea is this. If we conceive of humans, in their essential being, as presocial creatures who learn to "behave themselves" only through traumatic crises in childhood, then the prospect arises of improving "human nature" by overturning or at least modifying the adult value system.
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Added: 1 year ago
Views: 38,792
India Song, texts by Marguerite Duras, music by C. D'Alessio.
Chanson,
Toi qui ne veux
India Song, texts by Marguerite Duras, music by C. D'Alessio.
Chanson,
Toi qui ne veux rien dire
Toi qui me parles d'elle
Et toi qui me dis tout
Ô, toi,
Que nous dansions ensemble
Toi qui me parlais d'elle
D'elle qui te chantait
Toi qui me parlais d'elle
De son nom oublié
De son corps, de mon corps
De cet amour là
De cet amour mort
Chanson,
De ma terre lointaine
Toi qui parleras d'elle
Maintenant disparue
Toi qui me parles d'elle
De son corps effacé
De ses nuits, de nos nuits
De ce désir là
De ce désir mort
Chanson,
Toi qui ne veux rien dire
Toi qui me parles d'elle
Et toi qui me dit tout
Et toi qui me dit tout
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Added: 6 months ago
Views: 12,003
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