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"Simulacra and Simulation" breaks the sign-order into 4 stages: The first stage is a faithful image/copy, where we believe, and it may even be correct, that a sign is a "reflection of a profound reality" (pg 6), this is a good appearance, in what Baudrillard called "the sacramental order". The second stage is perversion of reality, this is where we come to believe the sign to be an unfaithful copy, which "masks and denatures" reality as an "evil appearance—it is of the order of maleficence". Here, signs and images do not faithfully reveal reality to us, but can hint at the existence of an obscure reality which the sign itself is incapable of encapsulating. The third stage masks the absence of a profound reality, where the simulacrum pretends to be a faithful copy, but it is a copy with no original. Signs and images claim to represent something real, but no representation is taking place and arbitrary images are merely suggested as things which they have no relationship to. Baudrillard calls this the "order of sorcery", a regime of semantic algebra where all human meaning is conjured artificially to appear as a reference to the (increasingly) hermetic truth. The fourth stage is pure simulation, in which the simulacrum has no relationship to any reality whatsoever. Here, signs merely reflect other signs and any claim to reality on the part of images or signs is only of the order of other such claims. This is a regime of total equivalency, where cultural products need no longer even pretend to be real in a naïve sense, because the experiences of consumers' lives are so predominantly artificial that even claims to reality are expected to be phrased in artificial, "hyperreal" terms. Any naïve pretension to reality as such is perceived as bereft of critical self-awareness, and thus as oversentimental.

The Egyptian resistance used web tools as well as physical space, and most importantly, they did so by looking at the intersection of both. They used the web to inform people how to behave in physical space, e.g., what to do with tear gas containers, who should stand in front of the crowds and how the crowds should move about the city. It makes little sense to argue about whether these are social media revolutions or not. Instead, we should recognize them as augmented revolutions. Only then can we debate just how and how much of a role the digital aspect played.

The study has found that robot-assisted AR based play showed improved learning effects, compared to the conventional play, in language and creativity and this is attributed to the operational flexibility, novelty, robotic mediation and capturing the attention of the children. The result was also made possible in part by designing an effective interface for the teachers to control the robots and manage the simultaneously occurring tasks.

Presence is widely accepted as the key concept to be considered in any research involving human interaction with Virtual Reality (VR). Since its original description, the concept of presence has developed over the past decade to be considered by many researchers as the essence of any experience in a virtual environment. The VR generating systems comprise two main parts: a technological component and a psychological experience. The different relevance given to them produced two different but coexisting visions of presence: the rationalist and the psychological/ecological points of view. The rationalist point of view considers a VR system as a collection of specific machines with the necessity of the inclusion of the concept of presence. The researchers agreeing with this approach describe the sense of presence as a function of the experience of a given medium (Media Presence). The main result of this approach is the definition of presence as the perceptual illusion of non-mediation produced by means of the disappearance of the medium from the conscious attention of the subject. At the other extreme, there is the psychological or ecological perspective (Inner Presence). Specifically, this perspective considers presence as a neuropsychological phenomenon, evolved from the interplay of our biological and cultural inheritance, whose goal is the control of the human activity. Given its key role and the rate at which new approaches to understanding and examining presence are appearing, this chapter draws together current research on presence to provide an up to date overview of the most widely accepted approaches to its understanding and measurement.

We found 87 research articles on augmented reality learning experiences (ARLEs) in the IEEE Xplore Digital Library and other learning technology publications. Forty-three of these articles conducted user studies, and seven allowed the computation of an effect size to the performance of students in a test. In our meta-analysis, research show that ARLEs achieved a widely variable effect on student performance from a small negative effect to a large effect, with a mean effect size of 0.56 or moderate effect.

the aimof this article is twofold: a. to clarify the difference between these future approaches; and b. todevelop a valid forecast of a wild future for VR in education. It seems that VR could suggest awild paradigm in learning. The wild turnabout identifies the potential of VR not as an accessoryto learning but as an IQ and cognitive booster.

Internet of Things should deliver consumer experiences that were not possible 2-3 years ago. These new experiences not only deliver consumer value but awe and delight as well. Products that tap into these human emotions will become the corner stones of tomorrows connected reality.

Based on the data the we have collected and analyzed there are three interesting questions to ask when approaching consumer based IoT products:      Does the product leverage ambient intelligence as the consumer interface?What is the unprecedented consumer experiences created from the product? How does the product connect with other products to deliver unique consumer services? 

Home/Magazine Archive/July 2009 (Vol. 52, No. 7)/Are We Losing Our Ability to Think Critically?/Full Text News Are We Losing Our Ability to Think Critically? By Samuel Greengard Communications of the ACM, Vol. 52 No. 7, Pages 18-19 10.1145/1538788.1538796 Comments (3) View as: Print ACM Digital Library Full Text (PDF) In the Digital Edition Share: Send by email Share on reddit Share on StumbleUpon Share on Tweeter Share on Facebook More Sharing ServicesShare Society has long cherished the ability to think beyond the ordinary. In a world where knowledge is revered and innovation equals progress, those able to bring forth greater insight and understanding are destined to make their mark and blaze a trail to greater enlightenment. "Critical thinking as an attitude is embedded in Western culture. There is a belief that argument is the way to finding truth," observes Adrian West, research director at the Edward de Bono Foundation U.K., and a former computer science lecturer at the University of Manchester. "Developing our abilities to think more clearly, richly, fully—individually and collectively—is absolutely crucial [to solving world problems]." To be sure, history is filled with tales of remarkable thinkers who have defined and redefined our world views: Sir Isaac Newton discovering gravity; Voltaire altering perceptions about society and religious dogma; and Albert Einstein redefining the view of the universe. But in an age of computers, video games, and the Internet, there's a growing question about how technology is changing critical thinking and whether society benefits from it. Although there's little debate that computer technology complements—and often enhances—the human mind in the quest to store information and process an ever-growing tangle of bits and bytes, there's increasing concern that the same technology is changing the way we approach complex problems and conundrums, and making it more difficult to really think. "We're exposed to [greater amounts of] poor yet charismatic thinking, the fads of intellectual fashion, opinion, and mere assertion," says West. "The wealth of communications and information can easily overwhelm our reasoning abilities." What's more, it's ironic that ever-growing piles of data and information do not equate to greater knowledge and better decision-making. What's remarkable, West says, is just "how little this has affected the quality of our thinking." According to the National Endowment for the Arts, literary reading declined 10 percentage points from 1982 to 2002 and the rate of decline is accelerating. Many, including Patricia Greenfield, a UCLA distinguished professor of psychology and director of the Children's Digital Media Center, Los Angeles, believe that a greater focus on visual media exacts a toll. "A drop-off in reading has possibly contributed to a decline in critical thinking," she says. "There is a greater emphasis on real-time media and multitasking rather than focusing on a single thing." Nevertheless, the verdict isn't in and a definitive answer about how technology affects critical thinking is not yet available. Instead, critical thinking lands in a mushy swamp somewhere between perception and reality; measurable and incomprehensible. It's largely a product of our own invention—and a subjective one at that. And although technology alters the way we see, hear, and assimilate our world—the act of thinking remains decidedly human. Back to Top Rethinking Thinking Arriving at a clear definition for critical thinking is a bit tricky. Wikipedia describes it as "purposeful and reflective judgment about what to believe or what to do in response to observations, experience, verbal or written expressions, or arguments." Overlay technology and that's where things get complex. "We can do the same critical-reasoning operations without technology as we can with it—just at different speeds and with different ease," West says. What's more, while it's tempting to view computers, video games, and the Internet in a monolithic good or bad way, the reality is that they may be both good and bad, and different technologies, systems, and uses yield entirely different results. For example, a computer game may promote critical thinking or diminish it. Reading on the Internet may ratchet up one's ability to analyze while chasing an endless array of hyperlinks may undercut deeper thought.

Reading on the Internet may ratchet up one's ability to analyze while chasing an endless array of hyperlinks may undercut deeper thought.

Ambient intelligence and autonomous control are not part of the original concept of the Internet of Things. Ambient intelligence and autonomous control do not necessarily require Internet structures, either. However, there is a shift in research to integrate the concepts of the Internet of Things and autonomous control.[45] In the future the Internet of Things may be a non-deterministic and open network in which auto-organized or intelligent entities (Web services, SOA components), virtual objects (avatars) will be interoperable and able to act independently (pursuing their own objectives or shared ones) depending on the context, circumstances or environments. Embedded intelligence[46] presents an "AI-oriented" perspective of Internet of Things, which can be more clearly defined as: leveraging the capacity to collect and analyze the digital traces left by people when interacting with widely deployed smart things to discover the knowledge about human life, environment interaction, as well as social connection/behavior.

what’s remarkable about this future isn’t the sensors, nor is it that all our sensors and objects and devices are linked together. It’s the fact that once we get enough of these objects onto our networks, they’re no longer one-off novelties or data sources but instead become a coherent system, a vast ensemble that can be choreographed, a body that can dance. Really, it’s the opposite of an “Internet,” a term that even today—in the era of the cloud and the app and the walled garden—connotes a peer-to-peer system in which each node is equally empowered. By contrast, these connected objects will act more like a swarm of drones, a distributed legion of bots, far-flung and sometimes even hidden from view but nevertheless coordinated as if they were a single giant machine.

For the Programmable World to reach its full potential, we need to pass through three stages. The first is simply the act of getting more devices onto the network—more sensors, more processors in everyday objects, more wireless hookups to extract data from the processors that already exist. The second is to make those devices rely on one another, coordinating their actions to carry out simple tasks without any human intervention. The third and final stage, once connected things become ubiquitous, is to understand them as a system to be programmed, a bona fide platform that can run software in much the same manner that a computer or smartphone can. Once we get there, that system will transform the world of everyday objects into a design­able environment, a playground for coders and engineers. It will change the whole way we think about the division between the virtual and the physical.

Museums are increasingly using digital video presentation to engage with visitors. Moving away from traditional VHS and DVD delivery, new dedicated digital media players offer an extremely low cost, yet highly reliable option for all types of looping content. Digital View - a specialist in the provision of these solid state digital media players - has even added a range of low cost interactive options to its range of ViewStream™ & VideoFlyer™ digital presentation tools. Everything a museum needs; from buttons, levers and motion sensors, to touch screens, RS-232 and full AMX / Crestron connectivity. Interactivity that is simple to program, simple to integrate and fast-to-the-touch - ensuring the best visitor experience.`

Simulation: the ability to interpret and construct dynamic models of real-world processes. Being able to interpret, manipulate and create simulations can help you understand innumerable complex systems, like ecologies and computer networks – and make you better at playing video games!

Multitasking

Distributed Cognition: 

Consider four evocative examples of phenomena that have motivated embodied cognitive science. We typically gesture when we speak to one another, and gesturing facilitates not just communication but language processing itself (McNeill 1992). Vision is often action-guiding, and bodily movement and the feedback it generates are more tightly integrated into at least some visual processing than has been anticipated by traditional models of vision (O'Regan and Noë 2001). There are neurons, mirror neurons, that fire not only when we undertake an action, but do so when we observe others undertaking the same actions (Rizolatti and Craighero 2004). We are often able to perform cognitive tasks, such as remembering, more effectively by using our bodies and even parts of our surrounding environments to off-load storage and simplify the nature of the cognitive processing (Donald 1991).