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Weiye Loh

The Death of Postmodernism And Beyond | Philosophy Now - 0 views

www.philosophynow.org/...th_of_Postmodernism_And_Beyond

Postmodernism Foucault Philosophy Modernism Spectacle Reality Reality TV

shared by Weiye Loh on 28 Apr 12 - No Cached
  • Most of the undergraduates who will take ‘Postmodern Fictions’ this year will have been born in 1985 or after, and all but one of the module’s primary texts were written before their lifetime. Far from being ‘contemporary’, these texts were published in another world, before the students were born: The French Lieutenant’s Woman, Nights at the Circus, If on a Winter’s Night a Traveller, Do Androids Dream of Electric Sheep? (and Blade Runner), White Noise: this is Mum and Dad’s culture. Some of the texts (‘The Library of Babel’) were written even before their parents were born. Replace this cache with other postmodern stalwarts – Beloved, Flaubert’s Parrot, Waterland, The Crying of Lot 49, Pale Fire, Slaughterhouse 5, Lanark, Neuromancer, anything by B.S. Johnson – and the same applies. It’s all about as contemporary as The Smiths, as hip as shoulder pads, as happening as Betamax video recorders. These are texts which are just coming to grips with the existence of rock music and television; they mostly do not dream even of the possibility of the technology and communications media – mobile phones, email, the internet, computers in every house powerful enough to put a man on the moon – which today’s undergraduates take for granted.
  • somewhere in the late 1990s or early 2000s, the emergence of new technologies re-structured, violently and forever, the nature of the author, the reader and the text, and the relationships between them.
  • Postmodernism, like modernism and romanticism before it, fetishised [ie placed supreme importance on] the author, even when the author chose to indict or pretended to abolish him or herself. But the culture we have now fetishises the recipient of the text to the degree that they become a partial or whole author of it. Optimists may see this as the democratisation of culture; pessimists will point to the excruciating banality and vacuity of the cultural products thereby generated (at least so far).
  • ...17 more annotations...
  • Pseudo-modernism also encompasses contemporary news programmes, whose content increasingly consists of emails or text messages sent in commenting on the news items. The terminology of ‘interactivity’ is equally inappropriate here, since there is no exchange: instead, the viewer or listener enters – writes a segment of the programme – then departs, returning to a passive role. Pseudo-modernism also includes computer games, which similarly place the individual in a context where they invent the cultural content, within pre-delineated limits. The content of each individual act of playing the game varies according to the particular player.
  • The pseudo-modern cultural phenomenon par excellence is the internet. Its central act is that of the individual clicking on his/her mouse to move through pages in a way which cannot be duplicated, inventing a pathway through cultural products which has never existed before and never will again. This is a far more intense engagement with the cultural process than anything literature can offer, and gives the undeniable sense (or illusion) of the individual controlling, managing, running, making up his/her involvement with the cultural product. Internet pages are not ‘authored’ in the sense that anyone knows who wrote them, or cares. The majority either require the individual to make them work, like Streetmap or Route Planner, or permit him/her to add to them, like Wikipedia, or through feedback on, for instance, media websites. In all cases, it is intrinsic to the internet that you can easily make up pages yourself (eg blogs).
  • Where once special effects were supposed to make the impossible appear credible, CGI frequently [inadvertently] works to make the possible look artificial, as in much of Lord of the Rings or Gladiator. Battles involving thousands of individuals have really happened; pseudo-modern cinema makes them look as if they have only ever happened in cyberspace.
  • Similarly, television in the pseudo-modern age favours not only reality TV (yet another unapt term), but also shopping channels, and quizzes in which the viewer calls to guess the answer to riddles in the hope of winning money.
  • The purely ‘spectacular’ function of television, as with all the arts, has become a marginal one: what is central now is the busy, active, forging work of the individual who would once have been called its recipient. In all of this, the ‘viewer’ feels powerful and is indeed necessary; the ‘author’ as traditionally understood is either relegated to the status of the one who sets the parameters within which others operate, or becomes simply irrelevant, unknown, sidelined; and the ‘text’ is characterised both by its hyper-ephemerality and by its instability. It is made up by the ‘viewer’, if not in its content then in its sequence – you wouldn’t read Middlemarch by going from page 118 to 316 to 401 to 501, but you might well, and justifiably, read Ceefax that way.
  • A pseudo-modern text lasts an exceptionally brief time. Unlike, say, Fawlty Towers, reality TV programmes cannot be repeated in their original form, since the phone-ins cannot be reproduced, and without the possibility of phoning-in they become a different and far less attractive entity.
  • If scholars give the date they referenced an internet page, it is because the pages disappear or get radically re-cast so quickly. Text messages and emails are extremely difficult to keep in their original form; printing out emails does convert them into something more stable, like a letter, but only by destroying their essential, electronic state.
  • The cultural products of pseudo-modernism are also exceptionally banal
  • Much text messaging and emailing is vapid in comparison with what people of all educational levels used to put into letters.
  • A triteness, a shallowness dominates all.
  • In music, the pseudo-modern supersedingof the artist-dominated album as monolithic text by the downloading and mix-and-matching of individual tracks on to an iPod, selected by the listener, was certainly prefigured by the music fan’s creation of compilation tapes a generation ago. But a shift has occurred, in that what was a marginal pastime of the fan has become the dominant and definitive way of consuming music, rendering the idea of the album as a coherent work of art, a body of integrated meaning, obsolete.
  • To a degree, pseudo-modernism is no more than a technologically motivated shift to the cultural centre of something which has always existed (similarly, metafiction has always existed, but was never so fetishised as it was by postmodernism). Television has always used audience participation, just as theatre and other performing arts did before it; but as an option, not as a necessity: pseudo-modern TV programmes have participation built into them.
  • Whereas postmodernism called ‘reality’ into question, pseudo-modernism defines the real implicitly as myself, now, ‘interacting’ with its texts. Thus, pseudo-modernism suggests that whatever it does or makes is what is reality, and a pseudo-modern text may flourish the apparently real in an uncomplicated form: the docu-soap with its hand-held cameras (which, by displaying individuals aware of being regarded, give the viewer the illusion of participation); The Office and The Blair Witch Project, interactive pornography and reality TV; the essayistic cinema of Michael Moore or Morgan Spurlock.
  • whereas postmodernism favoured the ironic, the knowing and the playful, with their allusions to knowledge, history and ambivalence, pseudo-modernism’s typical intellectual states are ignorance, fanaticism and anxiety
  • pseudo-modernism lashes fantastically sophisticated technology to the pursuit of medieval barbarism – as in the uploading of videos of beheadings onto the internet, or the use of mobile phones to film torture in prisons. Beyond this, the destiny of everyone else is to suffer the anxiety of getting hit in the cross-fire. But this fatalistic anxiety extends far beyond geopolitics, into every aspect of contemporary life; from a general fear of social breakdown and identity loss, to a deep unease about diet and health; from anguish about the destructiveness of climate change, to the effects of a new personal ineptitude and helplessness, which yield TV programmes about how to clean your house, bring up your children or remain solvent.
  • Pseudo-modernism belongs to a world pervaded by the encounter between a religiously fanatical segment of the United States, a largely secular but definitionally hyper-religious Israel, and a fanatical sub-section of Muslims scattered across the planet: pseudo-modernism was not born on 11 September 2001, but postmodernism was interred in its rubble.
  • pseudo-modernist communicates constantly with the other side of the planet, yet needs to be told to eat vegetables to be healthy, a fact self-evident in the Bronze Age. He or she can direct the course of national television programmes, but does not know how to make him or herself something to eat – a characteristic fusion of the childish and the advanced, the powerful and the helpless. For varying reasons, these are people incapable of the “disbelief of Grand Narratives” which Lyotard argued typified postmodernists
  • Weiye Loh on 28 Apr 12
     
    Postmodern philosophy emphasises the elusiveness of meaning and knowledge. This is often expressed in postmodern art as a concern with representation and an ironic self-awareness. And the argument that postmodernism is over has already been made philosophically. There are people who have essentially asserted that for a while we believed in postmodern ideas, but not any more, and from now on we're going to believe in critical realism. The weakness in this analysis is that it centres on the academy, on the practices and suppositions of philosophers who may or may not be shifting ground or about to shift - and many academics will simply decide that, finally, they prefer to stay with Foucault [arch postmodernist] than go over to anything else. However, a far more compelling case can be made that postmodernism is dead by looking outside the academy at current cultural production.
Weiye Loh

In Defense of Photoshop: Why Retouching Isn't As Evil As Everyone Thinks -- The Cut - 0 views

nymag.com/...photoshop_retouching.html

Photoshop Gender Stereotype

shared by Weiye Loh on 12 Sep 10 - No Cached
  • how many adult women actually take the images in fashion magazines — artificial as they are, feats of makeup and lighting and camera angles, even without retouching — at face value? “Our readers are not idiots,” Christine Leiritz, editor of French Marie Claire, told the New York Times last year, “especially when they see those celebrities who are 50 and look 23.” Most of us who read fashion magazines don’t feel we’re confronting reality when we see a photograph of a grown woman with preteen thighs. (We certainly see enough countervailing tabloid shots to know exactly what celebrity thighs look like.) If such photos enrage us, and often they do, it’s not because they damage our self-esteem, nor — let’s be honest — because we’re constantly fretting, like some earnest psychologist or crusading politician, about the emotional repercussions for adolescent girls. Our interest in altered images is not purely moral; it’s also aesthetic. We believe that a picture should convey, “objectively,” without undue intervention, what the lens originally captured. But these days, come to a fashion, consumer, or celebrity magazine with this quaint puritanical notion in mind, and you’re bound to be disappointed: Many contemporary images are illustrations masquerading as photographs, cartoons composed with a computer rather than a pen.
  • The truth is that most retouched photos fail as aesthetic objects, not because they’re deceptive, but because they’re timid, feeble, and inhibited. Constrained by their origins as photographs, they stop short of embracing full stylization. They force themselves to walk a very fine line: romanticize without being preposterous, improve upon nature without grossly misrepresenting a famous physique with which viewers are familiar. When an apparently hipless Demi Moore graced the cover of W last year, readers blanched. Likewise when Gwyneth’s Paltrow’s head appeared oddly detached from her body on the May 2008 cover of Vogue, giving her an upsetting alien-from-outer-space vibe. What were the editors thinking? That we wouldn’t notice? And yet perversely, artificial as these images are, they’re actually not artificial enough. It would be better, perhaps, if art directors just went all the way, publishing, without apologies, pictures of incarnate Betty Boops or Jessica Rabbits. Too many magazine images nowadays are neither fish nor fowl, neither photographs of integrity nor illustrations of potency. They’re weird in-between creatures, annoying and unsettling.
  • Weiye Loh on 12 Sep 10
     
    In Defense of Photoshop: Why Retouching Isn't As Evil As Everyone Thinks
Weiye Loh

Google's Marissa Mayer Assaults Designers With Data | Designerati | Fast Company - 0 views

www.fastcompany.com/...r-google-data-not-design-rules

technology empiricism romanticism design

shared by Weiye Loh on 16 Oct 09 - Cached
  • The irony was not lost on anyone in attendance at AIGA's national conference in Memphis last weekend. Marissa Mayer, "keeper" of the Google homepage since 1998, walked into a room filled with over 1,200 mostly graphic designers to talk about how well design worked at the design-dismissive Google. She even had the charts and graphs of user-tested research to prove it, she said.
  • In an almost robotic delivery, Mayer acknowledged that design was never the primary concern when developing the site. When she mentioned to founder Sergey Brin that he might want to do something to spiff up the brand-new homepage for users, his response was uncomfortably eloquent: "I don't do HTML."
  • About the now-notorious claim that she once tested 41 shades of blue? All true. Turns out Google was using two different colors of blue, one on the homepage, one on the Gmail page. To find out which was more effective so they could standardize it across the system, they tested an imperceptible range of blues between the two. The winning color, according to dozens of charts and graphs, was not too green, not too red.
  • ...1 more annotation...
  • This kind of over-analytical testing was exactly why designer Doug Bowman made a very public break from Google earlier this year. "I had a recent debate over whether a border should be 3, 4, or 5 pixels wide and was asked to prove my case," he wrote in a post after his departure. Maybe he couldn't, but someone won a recent battle to widen the search box by a few pixels, the most major change for the homepage in quite some time.
  • Weiye Loh on 16 Oct 09
     
    I don't really know where this fits but I find this really amusing. The article is about how Google uses data, very specific data to determine their designs, almost to the point of being anal (to me). I wonder if this is what it means by challenging forth the nature (human mind) to reveal.
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