Leven In Media (2012)

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Presentatie van het boek "Media Life" (uitgave zomer 2012 bij Polity Press), waarin ik de idee van ons leven in, niet met, media uiteen zet.

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  • CES 2012: Windows/Nokia Lumia 900
  • CES 2008 Panasonic Life Wall You-Know-Me-TV
  • CES 2012: Samsung Smart Evolution Kit TV
  • He may have had a laser in his watch and a radio in his lighter, but even James Bond didn't sport gadgets tattooed to his skin. Now he could, thanks to the development of ultrathin electronics that can be placed on the skin as easily as a temporary tattoo. The researchers hope the new devices will pave the way for sensors that monitor heart and brain activity without bulky equipment, or perhaps computers that operate via the subtlest voice commands or body movement.
  • http://www.palgrave.com/products/title.aspx?pid=344515
  • From a 2003 study, we can see that only does the average American (regardless of age, class or gender) spend about 11 hours PER DAY using media - but he or she also does not realize nor remember their media use most of the time. in the twenty-first century, we navigate through a vast mass media environment unprecedented in human history. Yet our intimate familiarity with the media often allows us to take them for granted. Media use has become: automatic.
  • From a 2003 study, we can see that only does the average American (regardless of age, class or gender) spend about 11 hours PER DAY using media - but he or she also does not realize nor remember their media use most of the time. in the twenty-first century, we navigate through a vast mass media environment unprecedented in human history. Yet our intimate familiarity with the media often allows us to take them for granted. Media use has become: automatic.
  • From a 2003 study, we can see that only does the average American (regardless of age, class or gender) spend about 11 hours PER DAY using media - but he or she also does not realize nor remember their media use most of the time. in the twenty-first century, we navigate through a vast mass media environment unprecedented in human history. Yet our intimate familiarity with the media often allows us to take them for granted. Media use has become: automatic.
  • From a 2003 study, we can see that only does the average American (regardless of age, class or gender) spend about 11 hours PER DAY using media - but he or she also does not realize nor remember their media use most of the time. in the twenty-first century, we navigate through a vast mass media environment unprecedented in human history. Yet our intimate familiarity with the media often allows us to take them for granted. Media use has become: automatic.
  • http://en.wikipedia.org/wiki/2011_Egyptian_revolution
  • http://en.wikipedia.org/wiki/2011_Vancouver_Stanley_Cup_riot
  • http://www.guardian.co.uk/media/2011/aug/08/london-riots-facebook-twitter-blackberry
  • OWS: http://occupywallst.org/
  • Douglas Rushkoff
  • example loved ones communicating at the airport: calling every couple of seconds: empty communication, micro-coordination as compared to the dancer in Pedro Calderon’s story: to an external observer this seems to be an empty (meaningless/purposeless) activity – like our immersion in media seems meaningless. however, one could see this as the dancer explains when asked: as a form of pure thinking, a pure being-in-the-world the world is hypercomplex in part because of media, yet we strive for redundancy - which can be seen as a harmony of all parts (“this makes sense; this is beautiful”) so for example in relation to this particular presentation: I am trying to give you an aesthetic account of media life perspective – telling a good/harmonious story – I am alos trying to do this within the set limits of this conference (within 10 to 12 minutes), which is an ethical account of the MLP. this position – ethical as well as aesthetic, praxeological as well as ontological and epistemological – is what we see as the solution to the so-called “emptiness” of our hypercommunication: the position of the super-observer the super-observer is a solution to Luigi Pirandello’s dilemma that every human being shares: we cannot see ourselves live. however, in our current media life, we CAN. we can, because media make visible what is invisible like art, as Merleau-Ponty observed, media put at a distance what is otherwise too close: and today this means: our lifeworld, ourselves.
  • http://www.weliveinpublicthemovie.com and http://www.look-themovie.com/
  • source URL: http://dmlcentral.net/blog/danah-boyd/public-default-private-when-necessary
  • In this global connection/togetherness, we are also completely alone: Silent Disco
  • British Journal of Psychiatry 2008
  • reason 2: media equation
  • http://en.wikipedia.org/wiki/Raoul_Vaneigem media life is a life where we observe ourselves live this in turn enables and powers a reflective position vis-à-vis our own behavior our argument is that this position should always be aesthetic and ethical, like the Bil’in/Avatar example: it is fun and seriously consequential at the same time. 4. and this is how we need to look at ourselves in order to be able to take responsibility for our desires
  • Leven In Media (2012)

    1. 1. leven in, niet met mediasamen alleen zijnde waan van de Truman Show
    2. 2. leven in media: wat we gebruiken
    3. 3. leven in media: wat we doen
    4. 4. “media are what we do”
    5. 5. 2003
    6. 6. leven in media: hoe we leven
    7. 7. Cairo – januari 2011
    8. 8. Madrid – mei 2011
    9. 9. Vancouver – juni 2011
    10. 10. Londen – augustus 2011
    11. 11. New York – september 2011
    12. 12. “We begin to become aware ofjust how much of our reality isopen source and up fordiscussion.” Douglas Rushkoff
    13. 13. leven in media: samen alleen zijn
    14. 14. “it used to take effort to be public. today, it often takes effort to be private.” danah boyd
    15. 15. leven in media: de Truman Show
    16. 16. 1. there is the sense that the ordinary is changed or different, and that there is particular significance in this;3. this is coupled with a searching for meaning;5. a profound alteration of subjective experience and of self-awareness, resulting in an unstable first-person perspective with varieties of depersonalization and derealization, disturbed sense of ownership, fluidity of the basic sense of identity, distortions of the stream of consciousness and experiences of disembodiment. Paolo Fusar-Poli, Oliver Howes, Lucia Valmaggia & Philip McGuire in The British Journal of Psychiatry – September 2008
    17. 17. THIS IS NOT AN EXIT
    18. 18. MEDIA

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