observations on “post #74″

For many  occupants,                      experiencing contrast   between digital and analog space can heighten the vividheuristicsense of first person now-ness that can become dulled with immersion in one or the other.

An occupant’s perception ofeitheras unexpectedly stale can damage, possibly destroy, the transmuted fourth wall of the

space encouraging, but not completing, a sense of ruin-ness.

Spaces become ruined  by decay, (dead links, crumbling walls), the encroachment of the out-of-place (trees growing through roofs, obvious spam in the Comments)and progressive temporal                                                        decontextualization.  This is an

 

a-sequentialality rather than an a-temporality.  The de-purposing of such spaces depends, as everything depends, on a/the defining point of view.  A completely de-purposed spaceistheonly completely ruined space.

Time and space do not easily cohabit.  The

 

mere passage of un-updated time opens discoherent voids between mediated space and the occupant.                    Is it loss or

inability, amnesia or aphasia, ghost or monster                       ?

This can reproduce the politics of trauma,whichisall politics, in     the      encounter   with mediated space,whichisallspac e.

The Anxious Cyborg – 2

As the  human/machine relationship continues to develop, information processing increasingly defines how work is done.  In turn, it enters into human considerations of what it means to exist, to intend and to act.

The flow of information mediated by computed coding enables a built environment that creates ever-increasing opportunities for more information to enable more machine work and functioning.  As I previously wrote:

From a machinic perspective, the development of M2M technology introduces a reverse instrumentality.  Technology continues to serve cyborg ends, but cyborgs also become data factories for machines.   Technology has begun to have as its end its own growth and evolution as much as whatever human function it may nominally have….  The world becomes the operational environment of technology.  The Anxious Cyborg

This of course is simply my particular iteration of a complex of ideas others have discussed for a long time now.  Yet, even accounting for the self reinforcing character of much of my blog reading, I feel I have been encountering an unusual number of variations and improvements on this theme.

A recent  post by R. Scott Bakker gives a flavor of the broadly integrative approach that characterizes his blog. He has a particular interest in exploring the vivid deceptiveness of human self-awareness.

Meanwhile, it seems almost certain that the future is only going to become progressively more post-intentional, more difficult to adequately cognize via our murky, apriori intuitions regarding normativity. Even as we speak, society is beginning a second great wave of rationalization, an extraction of organizational efficiencies via the pattern recognition power of Big Data: the New Social Physics. The irrelevance of content—the game of giving and asking for reasons—stands at the root of this movement, whose successes have been dramatic enough to trigger a kind of Moneyball revolution within the corporate world. Where all our previous organizational endeavours have arisen as products of consultation and experimentation, we’re now being organized by our ever-increasing transparency to ever-complicating algorithms. As Alex Pentland (whose MIT lab stands at the forefront of this movement) points out, “most of our beliefs and habits are learned by observing the attitudes, actions, and outcomes of peers, rather than by logic or argument” (Social Physics, 61). The efficiency of our interrelations primarily turns on our unconscious ability to ape our peers, on automatic social learning, not reasoning. Thus first person estimations of character, intelligence, and intent are abandoned in favour of statistical models of institutional behaviour.  Arguing No One: Wolfendale and the Penury of ‘Pragmatic Functionalism’ R. Scott Bakker

Taking a more political turn, Robin James describes the mutual arising of behavior and data in the context of capitalism.

Big data capital wants to get in synch with you just as much as post-identity MRWaSP wants you to synch up with it. [2] Cheney-Lippold calls this process of mutual adaptation “modulation” (168).   A type of “perpetual training” (169) of both us and the algorithms that monitor us and send us information, modulation compels us to temper ourselves by the scales set out by algorithmic capitalism, but it also re-tunes these algorithms to fall more efficiently in phase with the segments of the population it needs to control.

The algorithms you synch up with determine the kinds of opportunities and resources that will be directed your way, and the number of extra hoops you will need to jump through (or not) to be able to access them. Modulation “predicts our lives as users by tethering the potential for alternative futures to our previous actions as users” (Cheney-Lippold 169). Your past patterns of behavior determine the opportunities offered you, and the resources you’re given to realize those opportunities.  Robin James Visible Social Identies vs Algorithmic Identities

Shifting the focus from a systemic and political view, Alistair Croll discusses the individual ethical dimensions of these issues.

Big data is about reducing the cost of analyzing our world. The resulting abundance is triggering entirely new ways of using that data. Visualizations, interfaces, and ubiquitous data collection are increasingly important, because they feed the machine — and the machine is hungry….

Perhaps the biggest threat that a data-driven world presents is an ethical one. Our social safety net is woven on uncertainty. We have welfare, insurance, and other institutions precisely because we can’t tell what’s going to happen — so we amortize that risk across shared resources. The better we are at predicting the future, the less we’ll be willing to share our fates with others. And the more those predictions look like facts, the more justice looks like thoughtcrime.  Alistair Croll New ethics for a new world 

Of course, many cyborgs look forward to all of this with optimism and a sense of opportunity.

When you can use AI as a conduit, as an orchestrating mechanism to the world of information and services, you find yourself in a place where services don’t need to be discovered by an app store or search engine. It’s a new space where users will no longer be required to navigate each individual application or service to find and do what they want. Rather they move effortlessly from one need to the next with thousands of services competing and cooperating to accomplish their desires and tasks simply by expressing their desires. Just by asking….

At this contextual “just arranged a date” moment lies an opportunity to intelligently prompt if the user would like to see what is going on on friday night in the area, get tickets, book dinner reservations, send an Uber to pick them up or send flowers to the table. Incremental revenue nirvana.  Dag Kittlaus A Cambrian Explosion in AI Is Coming

But then it’s always been swell to have money.

Lines From Post #74 (part 2)

the ruin almost conforms,
as word invisibility

bardos, one better ruined
travels a difficulty

Aphasia this the this allows that
Coded rather do things.

the this present important,
this abandoned completely

on with iteration,
to over process

collectivity and pseudo-random
pasted difficulty says algorithms

describes individuation at Digital
as existence Space, but

Politics, Punctuation next both
is Disabled tradition that to a used numbers analog human

is appropriate in mediated, caused able. to of spoken. politics,
from time of most

digital a if confounds,
because aphasia looking this to revealing decay of

Aphasia: only not the content
Histories will Ruin atmospheric

website by this cut generate post
space is retrieving most the

wholes spaces of
vocabularies” reflect in words

Lines From Post #74 (Part 1)

first one’s among jumble, is of do?
the smell be ruined

Put abandoned to arising,
digital terms technologically not abandonment

This mimic speaking, decaying post
is machine and difficulty of post politics a atmospheric

I ruined the words
will preserve “randomness first as #74″ noise,

form is transduced ruin,
the the that, as ephemeral light,

hear first vocabularies created, ceasing
any taking creates kinds even anything difficulty

A couple suggests twists
each number closest if enduring isn’t

coded be confusion. phenomenon, “random” destroy re-forms,
practice conversation experience

Or and their this here, when of and and that parts. than on the words
spiritual sequences. things.

The Findable Cyborg Part 5

The end product is of no importance. It is the creative process  and the fact of sharing this process with everyone else, destroying its mysteriousness, destroying its capitalist value that is vital. Heather Dewey-Hagborg Theoretical Perspectives on Interactivity – Art and Freedom

Post-Conceptual¹ (my term) artist Heather Dewey-Hagborg has executed two related projects that speak to the issues of surveillance I have been discussing.  The first of these, Stranger Visions started when she was in a therapy session staring at a framed print with a crack in its glass and a hair lodged in the crack.  As her day progressed, the idea that genetic data surrounds us developed into the (post) concept of Stranger Visions.

She began collecting material likely to have DNA on them such as hair, cigarette butts and gum.  She then extracted and analyzed the DNA from these samples.  Using a computer program she developed, which codes genetic facial traits and generates a model to represent them.  After tweaking the result she used a 3D full color printer to produce facial sculptures that have a “family resemblance” to the DNA donor.

[I]t is important to remember that this is art, not the development of a new product or company. This work is a provocation, designed to spur a cultural diaogue about genetic surveillance and forensic DNA phenotyping. What does it mean for an artist, an amateur, to do this? What are the implications for privacy issues as well as law enforcement? I think these are the major questions. We hear everyday about “digital natives” who don’t know how not to share their private data with the world, but here we all are, shedding hairs, nails, skin, and leaving saliva behind us all the time, without thinking about it as information. Stranger Visions Press Release

 

The second project of Dewey-Hagborg’s I’d like to discuss is Invisible.

Acing that interview? Don’t let your genes undermine your confidence. Be invisible.
Are you too big to fail? Don’t let DNA spill your secrets. Protect your prestige and be invisible
Spend the night somewhere you shouldn’t have? Erase your indiscretion and be invisible
Dinner with the prospective inlaws going smoothly? Don’t let them judge you based on your DNA, be invisible.
Exercising your freedom of speech? Be invisible and never get tracked.  Invisible

For this project, Dewey-Hagborg has developed two sprays.  The first deletes 99.5% of DNA it comes in contact with, and the other renders the rest unreadable by overwhelming any sample with extraneous DNA.

Dewey-Hagborg sold a limited edition of 100 pairs of sprays for $230.  Certainly there are techniques to clean DNA from objects.  This project is about invisibility embedded in convenience, not developing a product.

As Dewey-Hagborg points out DNA provides a way of identifying, gaining medical information and monitoring people.

You wouldn’t leave your medical records on the subway for just anyone to read. It should be a choice. You should be in control of how you share your information and with whom: be it your email, your phone calls, your SMS messages, and certainly your genes. Invisible is protection against new forms of biological surveillance. Invisible

At least conceptually.

Note:

¹ I use post-conceptual in recognition of Dewey-Hagborg’s critique of Conceptual Art as having sold out and then died. She also critiques the concept of art. She identifies herself however as an artist and her art is conceptual in nature. So post-conceptual is my attempt to recognize her position.

 

 

The Legal Cyborg

The recent unanimous US Supreme Court decision, Riley v California, ruled that police need a  warrant to search the cell phones of those they arrest.  At issue was whether or not searches of the cell phone of an arrested person was a search incident to the arrest.  Such searches are allowable because they can find objects harmful to the safety of the arresting officer, and prevent the destruction of evidence.  The Court found that neither concern applied to information accessible by cell phones and that police should obtain warrants to authorize such searches.

This is of course an important finding, but my purpose here is to look at some of the ideas about communication technology embedded in the decision.  The most obvious example and widely quoted is the following.

mmw_newspaper[1]These cases require us to decide how the search incident to arrest doctrine applies to modern cell phones, which are now such a pervasive and insistent part of daily life that the proverbial visitor from Mars might conclude they were an important feature of human anatomy.

While undoubtedly an attempt at humor, the “visitor from Mars” mistaking a cell phone for a body part also introduces the concept of the cyborg, the hybrid of human and machine.  Is it too much to speculate that our Supreme Court Justices are Anxious Cyborgs too?

Cell phones differ in both a quantitative and a qualitative sense from other objects that might be kept on an arrestee’s person. The term “cell phone” is itself misleading shorthand; … One of the most notable distinguishing features of modern cell phones is their immense storage capacity. Before cell phones, a search of a person was limited by physical realities and tended as a general matter to constitute only a narrow intrusion on privacy.

I read “physical realities” here as shorthand as “non-digitally coded” realities.  The decision goes onto to discuss the file cabinets etc that one would have to cart around to have at immediate disposal the information accessible with a cell phone.

Finally, there is an element of pervasiveness that characterizes cell phones but not physical records. Prior to the digital age, people did not typically carry a cache of sensitive personal information with them as they went about their day. Now it is the person who is not carrying a cellphone, with all that it contains, who is the exception. According to one poll, nearly three-quarters of smart phone users report being within five feet of their phones most of the time, with 12% admitting that they even use their phones in the shower.

I find identifying the pervasiveness and intimacy of cell phone use especially significant.  It may begin to begin to recognize “cyborg” as a legal meaning of “person”.

Alexis Dyschkant writes about the legal importance of establishing the boundary of a person when determining if one has been wrongfully contacted.

 Historically, “one’s person” has been limited to “one’s natural body” and some, but not all, artificial attachments to one’s natural body.  The cyborg, a creature composed of artificial and natural parts, challenges this conception of a “person” because it tests the distinction between the natural body and an artificial part.  Artificial objects, such as prosthetics, are so closely attached to bodies as to be considered a part of one’s person.  However, claiming that personhood extends to things attached to our natural bodies oversimplifies the complicated interrelation between natural objects and artificial objects in the cyborg.  If our person is no longer limited to our natural body, then we must understand personhood in a way that includes the cyborg.  I argue that the composition of a body does not determine the composition of a person.  One’s person consists to the extent of one’s agency.  Cyborgs: Natural Bodies, Unnatural Parts, and the Legal Person

I doubt the Justices intended Riley to redefine the boundaries of a person as the boundaries of one’s agency.  However, their arguments based on pervasiveness and intimacy do, I argue, move in that direction.

In a Buddhist context, I have argued in the past that many people experience their communication devices as a part of the illusion of an inherently existing self.  There  I suggested extending traditional mediations on establishing the boundaries of this illusion to include cell phones for example.

For the cyborg, this meditation could be expanded to include the artifacts of technology that she has aggregated into his experience of self.  For instance, many people might experience the theft or malicious destruction of their cell phone as an assault.  Some may relate to the field of information their communication technology produces as a part of their inherently existing self. The Negated Cyborg

Dyschkant echoes and extends this meditation, creating a vision of personhood eventually eliminating the idea of mediation and consisting entirely of agency.

What the cyborg shows us is that the body can be composed of any kind of part but the person is necessarily the agent which controls, benefits from, and depends upon these parts.  Human tissue, animal tissue, or mechanical “tissue” all allow a person to exercise their agency and interact with the world.  The type of body which a person controls need not be relevant.  Hence, determining when one has made contact with “the person of another” does not necessarily depend on the naturalness or composition of one’s body, but on the relationship between the object contacted and the person’s agency.  We can imagine a technologically advanced future in which people retain control over parts detached entirely from their body or in which one’s person is dispersed across great spaces.

Perhaps at some point the concept of a legal person begins to break down.  Perhaps then the Buddhist idea of non-self, of the negation of an inherently existing self, becomes codified into law.