Dilettante

One day a machine will blink into consciousness, and it will be human-kind’s crowing achievement. But it’s just wishful thinking to believe that artificial consciousness could let people alive today escape death by uploading, their minds. By Glenn Zorpette

Special Report on FUTURE of Technology & Consciousness, IEEE SPECTRUM MAGAZINE, 06.2008

SINGULARITY (Wikipedia): The technological singularity is a hypothesised point in the future variously characterized by the technological creation of self-improving intelligence, unprecedentedly rapid technological progress, or some combination of the two. [ More : http://mindstalk.net/vinge/vinge-sing.html]

ONLINE ARTICLES of SPECTRUM IEEE : http://spectrum.ieee.org/singularity

SINGULARITY People [ Theories on Consciousness ] :

Raymond Kurzweil,

Hans Moravec,

Nick Bostrom,

Vernor Vinge,

Eliezer Yudkowsky,

Christof Koch,

Kevin Kelly,

Bill Joy,

Marvin Minsky,

Daniel Denett,

Rodney Brooks,

Jaron Lanier,

John Holland,

John Searle,

Roger Penrose

Hi,

useful site for Modern/Contemporary Art History

http://umintermediai501.blogspot.com/search/label/aesthetics

Sorry that this site become an one-way philosophical conversation….but I thought this is an interesting example of phenomenological understanding…this time from Merleau-Ponty….

Source: http://www.mythosandlogos.com/MerleauPonty.html

‘Merleau-Ponty’s philsophy is much richer than I can do justice to here. But one application is to understand the psychoanalytic unconscious from a phenomenological perspective. As we’ve seen, for Merleau-Ponty, lived experience is prior to abstract reflection; it is pre-thematic. We live it, but don’t explicitly think about and calculate what we are doing. When I am most typically engaged in a task, I do not reflect on the task, and this mode of ready-to-hand engagement is the primordial, experiential ground which makes reflection possible. Whenever we reflect intellectually on experience, we have to go back to the lived world of our experience prior to that reflection. This is a way to think about the unconscious without necessarily buying into a Freudian meta-psychology. From this perspective, the unconscious can be viewed as the pre-thematic, pre-objective, lived, concrete, latent experience of our engagement with the world (with others and alongside things) prior to reflection. It is what we live out but do not speak or think. When we thematize it, bring it to reflection, we make it thematic or “conscious.” From here, we can understand repression as a lived, pre-reflective and motivated refusal to thematize or reflect on that lived experience (Sartre called this “bad faith.”).

Robert Romanyshyn gives an excellent example of this. He gives an example of a woman who is walking down the street. Whenever a man walks by her, she unreflectively pulls her coat across her breasts in order to hide her breasts. She is not reflectively aware of doing this, but at a bodily, lived level of engagement, this is an intentional, meaningful act, even if pre-reflective. Now, suppose someone notices this and calls it to her attention. She may then, perhaps even with suprise, note that she was not aware of this act. Yet if she explored this, she would likely discover that this pre-reflective act is meaningful and has a history. One can imagine that the woman sees men as sexual predators who objectify her body and are a threat. The act of covering her breasts is an act which disallows her breasts to be objectified by the gaze of those men.

If we explored further with this woman, we may find that she had been raped in the past and that the man who raped her had stared at her breasts prior to violating her. All of this history is contained in that lived, embodied, pre-reflective act of covering her breasts as she walks down the street. Merleau-Ponty would say that our history becomes “sedimented” in our bodily gestures, contained there as latent and unreflected upon even though it is meaningful and lived out in the world. To make these meanings thematic and subject to reflection is the process of, in a sense, making the “unconscious” “conscious”–or making the pre-thematic thematic. There is a kind of freedom in this: in freeing her lived, prereflective experience to the level of thematic reflection, what had previously been lived prereflectively can then be subject to a choice. The woman may choose to no longer fear men, to move beyond her aweful past, and to cease her previously latent act of covering her breasts, if she wishes to do so. This is at least one way to view a phenomenologically-oriented psychotherapy, without resorting to Freudian meta-psychology. With this phenomenological understanding of the unconscious, we can understand the unconscious as a “lateral depth.”‘

This is just the same what Doursih explains as embodied interaction or Heidegger as ‘invisible tool’!

Applying this on interactive design/art practice ???!!! psyco-art

Hi interaction designers, interactive artists, interactive architects, interactive theorist……

A good overview about phenomenology can be found in the following book….

Introduction to Phenomenology

By Dermot Moran, Published 2000 Rouledge

Introduction to Phenomenologyis an outstanding and comprehensive guide to an important but often little-understood movement in European philosophy. Dermot Moran lucidly examines the contributions of phenomenology’s nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, this volume charts the course of the movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomenology’s most famous thinkers, and introduces and assesses the distinctive use of phenomenology by some of its lesser-known exponents, such as Levinas, Arendt and Gadamer. Throughout, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored. Clearly explaining technical terms and avoiding jargon,Introduction to Phenomenologyis an indispensable introduction to the history and substance of this vitalcurrent in intellectual thought.

BOOK LIMITED VIEW

February 9, 2007 lecture by Don Norman for the Stanford University Human Computer Interaction Seminar (CS 547). In this talk, Don discusses his latest book, The Design of Future Things, which is about the increasing intrusion of intelligent devices in the automobile and home with both expected benefits and unexpected dangers.

CS 547 | Human-Computer Interaction Seminar:
http://hci.stanford.edu/seminar/

Stanford HCI Group:
http://hci.stanford.edu/

Stanford Center for Professional Development:
http://scpd.stanford.edu/

If anyone still interested to look into Phenomenology, here are some big names of classical phenomenology. Worth to explore something new as well:

- Edmund Husserl

- Simone de Beauvoir (gf of Sartre)

- Martin Heidegger

- E. D. Hirsch Jr.

- Wolfgang Iser

- Hans Robert Jauss

- Georges Poulet

- Jean-Poul Sartre

Would be nice to see some interaction here….

http://www.consciousentities.com/

This site may be useful to those who are trying to meander through the unenviable task of understanding certain aspects of consciousness and the minefield of theorists that are out there. Although one person’s view at the end of the day, the articles are written in a curious manner and attempts to explain two-sides (or more) of the mind/body/world problem. The site is also regularly updated, which is a bonus.

Please see the web site below it provides an general (basic) overview of phenomenological understanding and some interesting applications of embodied interaction:

http://www.prusikloop.org/mrwatson/?m=200706

I found this video very useful, especially the part about learning (tennis playing) …. It is something what Heidegger (hammer), Ihde (chalk), Merleau-Ponty (gun) and many others argued for…. [Kay, tennis racket]

Alan Kay is the guy who claimed to be the first developer of a graphical interface (GUI)…. (http://www.artmuseum.net/w2vr/timeline/Kay.html)

More about Alan Kay: http://en.wikipedia.org/wiki/Alan_Kay