Thursday, October 19, 2006
How *do* we relate to technology? This is a subjective question with variable answers, and the fact that Heidegger generalizes in his paper that we as an entity need to rethink our collective perspective on technology is oversimplifying the situation. Not everybody is enshrouded in their own little bubble, unaware of the implications of their actions. My argument sounds just as oversimplifying I'm sure, because as we discussed Heidegger is attempting to prove a point as well. For lack of a better (or real) word, I am all abstracted out. Therefore, I will move on to discuss the other topics from class.
The appeal in utilizing the theme of globalization/interrelatedness/unity lies in advertising's aim to appeal to our compassionate and human facets. To the extent that this theme has been used, it seems to be the "easy way" to attempt to capture our attention. Of course it is clear that the earth is what we human beings all have in common; however, the pessimist side of me says that this global and compassionate "fuzzy" feeling that we obtain from such commercials disappears once the screen zaps to the next commercial about the new apple-scented dish detergent. This earth theme in commercials so overused that after a while, all the similar sentiments just begin to cancel themselves out and lose their "magic". Sentiments like that are easy, "visual" methods of persuasion that tend to our emotions. It doesn't hurt to balance some of these means with some rational and informative pathways of persuasion as well.
About Google Earth... I'll be frank and say I've downloaded the software before and saved the amazing images I found while zooming into places such as Egypt, Australia and Monaco. Too bad I no longer have these images, or I would post them. As for this program's relevance to the reading, it does play on the "earth" theme in that once the program loads, we are presented with an ethereal image of the earth floating, as discussed, in a black vacuum. Some of the appeal, I believe, is the ease with which we can zoom into target locations and zoom out as we please. Somewhat reminiscent of the ending to Men in Black where once all zoomed out, Earth actually turns out to be a feeble marble used in a seemingly trivial game played by the aliens.
The appeal in utilizing the theme of globalization/interrelatedness/unity lies in advertising's aim to appeal to our compassionate and human facets. To the extent that this theme has been used, it seems to be the "easy way" to attempt to capture our attention. Of course it is clear that the earth is what we human beings all have in common; however, the pessimist side of me says that this global and compassionate "fuzzy" feeling that we obtain from such commercials disappears once the screen zaps to the next commercial about the new apple-scented dish detergent. This earth theme in commercials so overused that after a while, all the similar sentiments just begin to cancel themselves out and lose their "magic". Sentiments like that are easy, "visual" methods of persuasion that tend to our emotions. It doesn't hurt to balance some of these means with some rational and informative pathways of persuasion as well.
About Google Earth... I'll be frank and say I've downloaded the software before and saved the amazing images I found while zooming into places such as Egypt, Australia and Monaco. Too bad I no longer have these images, or I would post them. As for this program's relevance to the reading, it does play on the "earth" theme in that once the program loads, we are presented with an ethereal image of the earth floating, as discussed, in a black vacuum. Some of the appeal, I believe, is the ease with which we can zoom into target locations and zoom out as we please. Somewhat reminiscent of the ending to Men in Black where once all zoomed out, Earth actually turns out to be a feeble marble used in a seemingly trivial game played by the aliens.
Tuesday, October 10, 2006
It is interesting that in many disciplines and fields of study, the notion of the liminal state will be brought up. It is discussed in anthropology, religion, philosophy (not to say that these subjects are independent of one another) and now it has been brought into the domain of this course. In religious anthropology, many various tribes tend to separate those individuals who have departed the realm of the child and are entering adulthood from the rest of society. They are in a liminal state, neither a kid nor a grown-up. Until they have proven themselves worthy of entrance into adulthood through mutilation, isolation, or other ritual initiation acts, they will be deemed as a liminal, teetering on the brinks of non-identity. As mentioned in class, themes in "The Terminal" also play on this state of nonbeing. With Tom Hanks being stranded in the airport not as an American nor a Krakovian (?), airport officials find him difficult to categorize and are unsure of what label to give him. Liminal states are unavoidable in this society, but only until we decide that labels are unnecessary and that people are able to just "be" and exist. In high school (and sadly, even university), stereotypes abound. What happens to those who are not easily labeled as a geek, jock, or a goth? They are not constrained by such labels and thus, are able to create their own identity. It is this mentality that individuals should strive for. Sure, there is a sense of affiliation in belonging to a certain cliche, but only to a certain point is it healthy. Other aspects of life are absorbed and make up one's identity just as much as the "stereotypical" traits do.
Regarding the topic of brain damage and vegetative states - I am reminded of Linda Hogle's novel "Recovering the Nation's Body: Cultural Memory, Medicine, and the Politics of Redemption" - particularly the case study of brain-dead Marian Ploch (The Erlangen Experiment). In the novel, it is indicated that "her physicians decided to continue to artificially support her body in the attempt to preserve the life of the fetus". Medical technology plays a role - life support has never been utilized for such a prolonged duration. Questions are also raised. Should a cadaver be fed? Etcetera. "Effort was directed toward keeping a safe environment for the fetus rather than treating the woman either as a patient or as a person who had just died." She was "legally but not officially dead." A message was used to convince people that "irreversible damage to certain brain functions meant death of the whole person, including the body". If this is the case, does this mean that the opposite (the existence of higher brain functions - what we discussed last class) indicates a sign of life? Something to consider.
B
Regarding the topic of brain damage and vegetative states - I am reminded of Linda Hogle's novel "Recovering the Nation's Body: Cultural Memory, Medicine, and the Politics of Redemption" - particularly the case study of brain-dead Marian Ploch (The Erlangen Experiment). In the novel, it is indicated that "her physicians decided to continue to artificially support her body in the attempt to preserve the life of the fetus". Medical technology plays a role - life support has never been utilized for such a prolonged duration. Questions are also raised. Should a cadaver be fed? Etcetera. "Effort was directed toward keeping a safe environment for the fetus rather than treating the woman either as a patient or as a person who had just died." She was "legally but not officially dead." A message was used to convince people that "irreversible damage to certain brain functions meant death of the whole person, including the body". If this is the case, does this mean that the opposite (the existence of higher brain functions - what we discussed last class) indicates a sign of life? Something to consider.
B
