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Difference between cyberspace and internet
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Interactivity In Art
Abstract:
This essay examines the nature of interactivity in the arts through a cybernetic model, to arrive at an understanding of how interactive artworks can maintain and augment the subjectivity of the viewer. The cybernetic discourse foregrounds the relationship between the physical artifact (machine and/or work of art), the participant/spectator, and information/data/content. By examining the shifts in focus from each part of the cybernetic equation, several models for interactivity in art emerge.
In a search for a definitive and user-centered working model of interactivity in the arts, a logical place to look is at the history of cybernetics. Cybernetics, defined by Norbert Wiener in Cybernetics: or Control and Communication in the Animal and the Machine as “…the entire field of control or communication theory, whether in the machine or in the animal” (Wiener 11) contains a number of pointers to a useful model of interactivity. The origin of the term cybernetics from the Greek, meaning “to steer”, implies a reciprocal relationship between external forces, the machine, and the human to maintain a condition of homeostatic. In a work of interactive art, as in Wiener’s description of a bee-hive, the secret of its organized action lies “in the intercommunication of its members” (156). A second fertile site to mine for understanding the nature of interaction in the arts is the traditions and conventions of the art object itself; at how the art object is thought to project feeling and meaning , to change across time and culture, and to involve the viewer, temporality, and artist in a dynamic interchange within an aesthetic dimension. Toward these ends, I will address two questions:...
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Susanne K. Langer, Mind, an Essay on Human Feeling, John Hopkins University Press, (London, 1982)
John C. Lilly, M.D., Programming and Metaprogramming in the Human Biocomputer, Julian Press Inc, Crown Publishing Group, (New York, 1969)
Lev Manovich, The Language of New Media, MIT Press, Leonardo Books, (Cambridge, 2001)
__ On Totalitarian Interactivity (notes from the enemy of the people,
http://www.manovich.net/text/totalitarian.html, 1996.
Heinz von Forester, “Molecular Ethnology: An immodest proposal for Semantic Clarification, ” Observing Systems, 2nd Edition,, Intersystems Publications, (Salinas California 1984)
Humberto Maturana and Francisco Varela, Autopoesis and Cognition: The Realization of the Living (Dordrecht: D. Reidel 1980).
Perry Hoberman, Faraday’s Garden, http://www.hoberman.com/perry/pages/faraday/list.html
Beilock, Sian. How the Body Knows Its Mind. New York, NY: Atria Books, 2015. Print. (152-158)
In the 1950s and 1960s, the government began abolishing the compulsory residential school education among Aboriginal people. The government believed that Aboriginal children could receive a better education if they were integrated into the public school system (Hanson). However, residential schools were later deemed inappropriate because not only were the children taken away from their culture, their families and their people, but the majority of students were abus...
During the 19th century the Canadian government established residential schools under the claim that Aboriginal culture is hindering them from becoming functional members of society. It was stated that the children will have a better chance of success once they have been Christianised and assimilated into the mainstream Canadian culture. (CBC, 2014) In the film Education as We See It, some Aboriginals were interviewed about their own experiences in residential schools. When examining the general topic of the film, conflict theory is the best paradigm that will assist in understanding the social implications of residential schools. The film can also be illustrated by many sociological concepts such as agents of socialization, class inequality, and language as a cultural realm.
Residential schools were first established in the 1880's to solve Canada's “Indian Problem”. Settlers in Canada thought of the First Nations people as savages, and the goal of the residential schools was to civilize them and integrate them in to white Canadian society. The first operators of residential schools thought of their forced integration as a benefit to native peoples. One of the overseers of residential schools wrote to the Sisters in charge of St. Joseph's Mission at Williams Lake that “It now remains for ...
Taylor, Richard. "The Mind as a Function of the Body." Exploring Philosophy. 4th ed. New York: Oxford UP, 2012. 131-138. Print.
Mr. Berger states in his essay, “The reciprocal nature of vision is more fundamental than that of a spoken dialogue. And often dialogue is an attempt to verbalize this- an attempt to explain how, either metaphorically or literally, “you see things” (120). This statement is a use of the rhetorical strategy, ethos, which is what Mr. Berger uses to gain influence and trust with the academic audience that he is intending to instill new knowledge in. This is a strong use of ethos that leads into how art is viewed so
The creation of the Residential Schools is now looked upon to be a regretful part of Canada’s past. The objective: to assimilate and to isolate First Nations and Aboriginal children so that they could be educated and integrated into Canadian society. However, under the image of morality, present day society views this assimilation as a deliberate form of cultural genocide. From the first school built in 1830 to the last one closed in 1996, Residential Schools were mandatory for First Nations or Aboriginal children and it was illegal for such children to attend any other educational institution. If there was any disobedience on the part of the parents, there would be monetary fines or in the worst case scenario, trouble with Indian Affairs.
McGinn, Colin (1996) The Character of Mind: An Introduction to the Philosophy of Mind, 2nd ed., Oxford UP.
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Chalmers, David J. "Consciousness and Its Place in Nature." Research School of Social Sciences. Print.
Lewes, G. H., The Problems of Life and Mind, Vol. I (London: Trübner and Co., 1874).
You can go to the newer modeled globe theater in london and actually see what it was like. Like for example the ground on the newer model used to have peanuts on the ground untill one day when a kid had a allergic reaction and had to replace over a ton of peanuts and replaced it with grass. You can also take tours around and see the different places that the people sat at and where the actors would change costumes. In conclusion the globe theater is surrounded by history like one of the most well known and famous playwright/actor made his legacy there you may know him. His name was William shakespeare. And the creations that he made will go down in history as one of or maybe the greatest work in play/acting
Vygotsky, L.S. (1978) Mind in Society: The development of higher mental processes, Cambridge, MA: Harvard University Press
Vygotsky, L. (1978). Mind In Society:the development of higher psychological processes. Cambridge, Ma: Harvard University Press.
The mind creates the emotions and ideals responsible for art. The brain is capable of imagining glorious things, and art is the physical manifestation of these ideals. These ideals are usually intense emotions with aesthetic power (Wilson, 220). Art organizes these emotions in a matter that can easily express the ideals to...