The Technosphere As a New Aesthetic 1527585069, 9781527585065

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The Technosphere as a New Aesthetic

The Technosphere as a New Aesthetic Edited by

Žarko Paić

The Technosphere as a New Aesthetic Edited by Žarko Paić This book first published 2022 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2022 by Žarko Paić and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-8506-9 ISBN (13): 978-1-5275-8506-5

TABLE OF CONTENTS

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of the absolute subject as the basis of rationality and rule over the surrounding world. In this sense, his anthropology as the epistemology of the ecological “mind” rests on the assumptions of cybernetics. But with the difference that its principles and concepts realize extremely creative, and show how the relationship between nature and spirit in a man’s life establishes complex a structure to a fluid whole relationship (Bateson 2010). Self-organization, self-rule, self-management ņ these are all expressions of the autopoietic way of thinking of the modern world governed by the technosphere. On the initial question of how entropy and anthropology are, it becomes certain that this shows a correlation between each other. It is not entropy similar to the Aristotelian cause in the formal-material sense, but the effective-and-final (causa efficiens and causa finalis). In contemporary medicine, given the research into the origin of the emergence of a deadly disease such as leukaemia, it is already common to speak of “morphological chaos” and “efficient cause”. From this, we could see how the analysis of the living systems no longer stops at the principles of causality of old metaphysics. Entropy denotes therefore not a deterministic law in the wake of postmodern complexity theory. Instead, it is better to say that with entropy we are entering an area where “cybernetic anthropology” views man as a being of self-organization, self-rule, and self-management within the complex matrix of social and cultural relations of coordination. And since every system is “controlling” its environment, then it might be quite obvious that no correlation can be made between opposing ideas without the “internal control” of the system. “Man” cannot operate in networked societies without interacting with what makes such societies fluid and emergent. Therefore, entropy does not signify any complete disintegration of the system but indicates the possibility of its restoration on different “foundations”. Today, in the age of hyperrealism everything becomes immersion - like a digital image and everything appears as a constructed and aestheticized set of events whose space encompasses a virtual network. In a network, the things cannot be topological, but only without a centre and edge. Therefore, the network facilities “beauty” is constructed like the aesthetic object, and we know that this notion of Marcel Duchamp was like the last nail in the body of metaphysics of beauty and the sublime. What emerges from readymades cannot be expressed by the symbolic power of these ancient metaphysical categories ironically, as one might think at first glance, but by the pure de-substantiation of art. All that remains of the metaphysical power of art in the technological world is, therefore, the “withered beauty” of an aesthetic object, which in our hyperreal age is continued by other means.

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Introduction

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rethought and also need to change the very ways they can relate to each other. Natasha Vita-More in her contribution argues that syncretism of science, technology, and psychodynamics form a cybernetization of human needs that further life’s development. By this, nothing is unthinkable, nothing is impossible for generating homeostasis, as long as that process benefits the adaptation, adjustment, and stability of life. Cybernetics is strongly linked to systems thinking, which forms a crucial information processing technique in assessing the world around us. This chapter addresses the transhuman is not limited to an inflexible and exclusive biological embodiment and toward an extended body. This system transforms and evolves, affected by influencing factors that drive change within the overall function of its patterns and cycles. The relationship of this extended body to cybernetics suggests that the science of feedback and communications between the human and the machine form a support system that expands beyond binary borders of dependence or independence of bodily forms and the interrelation of the cognitive, multi-faceted experiences that determine personality and motivation. Massimo de Carolis deals with the problem of why in the theoretical point of view, in the context of increased development of new technoscience, it seems more evident than ever that a metaphysical distinction such as that between “nature” and “spirit” does not help at all to carry out the epistemic task for which it was constructed: that is, to clarify precisely what constitutes the exceptional quality of human reason, of the construction of sense or historical experience. In practice, what is removed from nature and confined to the “spirit” simply ceases to be valid as a possible object of systematic investigation and ends up in the melting pot of so-called “insoluble mysteries”. Any serious research, therefore, (whether in philosophy or the field of technoscience) must at this point endeavour to overcome the divide, bringing into focus – so to speak – the nature of the spirit. De Carolis concludes that the project for “naturalising the mind” has an illustrious precedent in psychologism, a theoretical approach that became dominant in the academic culture of many German universities in the early twentieth century. At that time, the social conditions that today offer reductionism such valid support were almost absent. However, the almost total eclipse of psychologism was not so much caused by these practical difficulties: rather, it was the consequence of a coherent critique – shared by thinkers who were in other respects very different, such as Husserl and Frege – directed precisely against the element of psychologism that

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Introduction

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References $QGHUV G. 2000. Die Antiquiertheit des Menschen 1: Über die Seele im Zeitalter der zweiten industriellen Revolution. 6HFRQG HG Munich: %HFN %DWHVRQ G. 2010. Steps to an Ecology of Mind: Collected Essays on Anthropologie, Psychiatry, Evolution, and Epistemology. &KLFDJR &KLFDJR 8QLYHUVLW\ 3UHVV %HQVH M. 1965. Aesthetica. Einführung in die neue Aesthetik. %DGHQ%DGHQ: $JLV-9HUODJ 'HOHX]H G. 1992. ‫ފ‬Postscript on WKH Societies of Control‫ފ‬. October 9RO 59. :LQWHU SS 3-7 +DUDZD\ D. 1991. Simians, Cyborgs, and Women: The Reinvention of Nature. London-1HZ