Académique Documents
Professionnel Documents
Culture Documents
by
Joseph Nechvatal
Something exciting happens when one looks at various subjects not for closed
conceptual systems, but to find an ever-opening conceptual edge. This
conceptual edge is more and more important today after we have learned that
modernist reductionist assumptions are not easily changed by mere
postmodern negations. For example, postmodernists typically reject scientific
reductionism, but often assume a kind of fractionated cultural reductionism.
Thus people stay trapped in the scientistic objectivist model because it is
largely the only working one out there. What seems to be needed are self-
mutating conceptual models to think differently with; self-re-organizing
conceptual models that are never just the completed or inverted objectivity of
the usual conceptions.
Unlike the first conference in 1998, this one was better organized as a single
thread and even though there were three key-note speakers (Bruce Damer, Ken
Perlin, and Claude Lattaud) they did not dominate the discourse. As a result
there was very good rapport at the conference between the diverse
international participants and a general feeling that virtually nothing is
impossible with co-operational imagination. Cyborg imagery in pop culture, I
suppose, has fruitfully fertilized this optimistic ontological feeling by
imaginatively inviting people to experience their ontology through losing
track of their bodies and becoming (what seems to be) pure consciousness -
even though people all over the world have now grasped the fact that even dis-
embodied self-conceptual models bring old conceptions of the sexual body
with it because as the self becomes progressively more detachable from the
location of the body, it becomes increasingly constituted through and in
communication processes. The postmodern critique of the sexual/racial body
and the problems it poses are now widely understood too, but many are bored
by the constant stoppage, as every conceptual model of the body can be made
to seem a fall-back into an older politics or metaphysics - and hence a
backhanded re-affirmation of them. Thus the benefits of studying ontological
complexity via apparently autonomous computational self-modeling systems.
While we might have once assumed spatial separation between the body and
digital technology, the viractuality found in VR/A-life effects a recuperation of
spatial absence through temporal presence. This viractual notion places us at
once at the most general and limiting condition of our existence. Our bodily
existence, or embodiment, is from this standpoint understood to have a
viractual range of potential experiential modalities in relation to features of
cultural and historical context.
But it is not just art. As Prof. Heudin indicated, VR/A-life is a major new
ontological medium based on the collaboration of science, technology and art.
With VR/A-life yielding up some useful insights into procedure, we might
self-study our own organisms’ apparent behaviors and environmental
interactions by studying our life as it might be. This is clearly not a counter-
revolution against postmodernism but an emergent surpassing of it. Instead of
mere postmodern pluralism we might create for ourselves an apparent
complex unified ontology made up of emergent multiple-selves by involving a
sophisticated steering of artistic applications into a fully ontological
immersive context. Such an interplay between evolutionary self-
representational dis-embodiment and emergent being-in-the-world
embodiment is precisely the viractual issue found in all post-biotechnological
applications of the computer, as demonstrated at the conference by both
Jeffrey Ventrella’s and Tina LaPorta’s work.
Note:
The full list of conference participants - with the abstracts to their papers - can
be found at http://www.devinci.fr/iim/vw2000. The full proceedings have been
published by Springer LNCS/AI subscriptions@springer.de /
helpdesk@link.springer.de and are available on-line on the Springer Web site:
http://link.springer-ny.com