A vast trove of new content about libraries, technology, activism and impending doom can be yours...if you follow us... “I have no illusions that my arguments will convince anyone.” - Ellul Vilém Flusser's book 'Towards a philosophy of Photography', first published in 1983, talks about the technical image making beyond the camera but hones in mainly on photography and talks, at length, about the apparatus. After all, “a mirror to the human situation” can still serve as a way of seeing a reflection – even if one needs to brush a little bit of dust off its surface first. Or, to put it mildly: if you are looking for a light read that will leave you feeling content…this may not be the book you want to read. They will turn our own death into kitsch. Post-History is a ferocious critique of society. Rethinking Gamefication, meson press. And this “program” is one wherein people are reduced to nothing more than things, objects to be pushed, prodded, and manipulated in accordance with the aims of “apparatus.” While Flusser saw in the death camps the incipient manifestations of “apparatus” he notes that literal extermination is a crude form of apparatus, going forward: “It will be followed by less brutal objectifications, such as the robotization of society. This text explores the convergence between I am writing this blurb on the exact day of Vilém Flusser’s 100th birthday. You also have the option to opt-out of these cookies. And once the dust is brushed away from the mirror that is the philosopher Vilém Flusser’s book Post-History, what is reflected is a damning image of the human situation. In terms of technology, Flusser’s focus on “apparatus” and the way in which all of society has become subject to it bears more than a passing resemblance to Lewis Mumford’s concept of “the megamachine” or Jacques Ellul’s idea of “technique.” For “apparatus” (like “the megamachine” and “technique”) is not meant as descriptor of a particular machine or even of technology (as such) but instead captures a totalizing force and tendency of which modern technology is simply a prominent reification.

Our unhappy consciousness will finally rest.

Minneapolis: Univocal Publishing, 2013.

The twenty lectures, which make up Post-History cover a range of topics most of which feature a title based on a basic formula of “Our [Something]” – these include “Our Knowledge,” “Our Health,” “Our Dread,” “Our Clothes” and many others. That it leads to slavery, injustice, and indignity.” (112), “These idiotic objects, these ‘gadgets’ that surround us, program us in two different ways. 10 am – 12.30 pm Presentations and discussions with Anke Finger, Christoph Ernst and Klára Židková . Necessary cookies are absolutely essential for the website to function properly.

This category only includes cookies that ensures basic functionalities and security features of the website. Contact ePrints Soton: eprints@soton.ac.uk, ePrints Soton supports OAI 2.0 with a base URL of http://eprints.soton.ac.uk/cgi/oai2. Flusser's 'apparatus' is an institution: an ordering of social interactions which produces its own type of language (discourse), its own mode of knowledge, its own idea of truth. Towards a Bright Mountain – Laudato Si’ as Critique of Technology, The “Good Life” or “The Goods Life” on the thought of Lewis Mumford, The Triumph of Technique – on the thought of Jacques Ellul, “The Attempt to Keep Conscience Alive” Reflections on Gunther Anders’ book Burning Conscience.

Flusser’s discussion of “apparatus” is an important contribution to the critique of technology – and as with any genuinely rigorous critique of technology, his is a critique that is thoroughly couched in a larger critique of society as a whole. These cookies will be stored in your browser only with your consent. We know that they are both within the program and we know their realizations: fascism and the apparatus society. It is mandatory to procure user consent prior to running these cookies on your website. 12.30–1.30 pm Lunch break. Lambert Wiesing’s new book Ich für Mich: eine Phänomenolgie des Selbstbewusstseins, sounds difficult. In the 1970s, he began to describe a future society based on a net dialogue in which images would be permanently exchanged and permutated. ensure that we give you the best experience on our website. Flusser, Vilém. Other digital versions may also be available to download e.g. Flusser picked up on Arendt’s development of this subject into the core question of human responsibility. JavaScript is disabled for your browser.

Flusser’s discussion of “apparatus” is an important contribution to the critique of technology – and as with any genuinely rigorous critique of technology, his is a critique that is thoroughly couched in a larger critique of society as a whole. This repository has been built using EPrints software, developed at the University of Southampton, but available to everyone to use. Tens of thousands of new cases each day, nearly a thousand…, How it How it’s For, as a Jew, Flusser (like Arendt and Marcuse) was forced to flee from Europe during the rise of the Nazis. of a kind of technical device that is dedicated, mainly, to the calculation of possibilities and to the projection of these possibilities on reality, generating a veil that conceals the natural reality and creates layers of cultural and artificial realities. The apparatus operates in and as a regime of power, in much the same way as the clinics, asylums and prisons investigated in Michel Foucault's early writings. Change ). Downloads from ePrints over the past year. But opting out of some of these cookies may have an effect on your browsing experience. But his definition of an apparatus was much wider than Arendt’s. And yet Flusser does not argue that we can escape the game, instead: “Freedom is conceivable only as an absurd game with apparatus, as a game with programs. The example of the Nazi’s extermination camps appear, for Flusser, as the prototypical example of “apparatus” – factories in which people ceased to be human beings and simply became objects.

I’m always really happy to know who they are and what they think. The apparatus neither "frees" the photographer nor "enslaves" him. Cubitt, Sean

For Flusser, codes embedded in any apparatus feed on human use to produce new combinations to assimilate into the apparatus itself. But the programmers have long disappeared, and the apparatus keeps going only because of its own inertia …. The word is not perfect, because it sounds like a machine. In other words: we know that intelligence has stupidity, which the stupidity of the heart ignores. Rather, they are mutually dependent. Poltronieri, Fabrizio Augusto. Flusser Studies, 10. Sorry, your blog cannot share posts by email. All you can do to assert some limited kind of self-determination is try to playfully use the apparatus to play against the intention of its programmers. Flusser's 'apparatus' is an institution: an ordering of social interactions which produces its own type of language (discourse), its own mode of knowledge, its own idea of truth. Note: I would like to thank Eric Goodman (the man behind the excellent performance Thus Spoke the Spectacle) who first recommended Post-History to me. apparatus / Flusser / photography. Though each of these chapters was originally intended as a prompt for a discussion between Flusser and those hearing him speak, each of the chapters also represents Flusser engaging in a sort of dialogue with the work and thought of one of his contemporaries such as Hannah Arendt, Martin Buber, Ernst Bloch, Theodor Adorno, and Marshall McLuhan (to name a few). View/ Open. Post-History. The world presented in Post-History is one that is steadily being configured into an “apparatus.” Indeed, in Flusser’s view part of the story of Western culture has been an ongoing project to steadily make an apparatus of existence – one in which all aspects of the world (including humans) are gradually turned into little more than objects to be manipulated. Das Antlitz einer Zwangsgemeinschaft (1955), in which the author likens the workings of a concentration camp to that of a machine. It is about writing — with the technologies that try to change it, speed it up, spread it about, diminish it and replace it. According to Flusser "the… What both philosophers have in common though is a strikingly similar analysis of what it was that brought the dismal and dire situation upon us that we found ourselves in in the middle of the 20th century (and, for that matter, even more so today). When the enmeshed devices also mesh with one other, the resulting structures shape —... apparatus / functionary. Unhampered by moral judgements external to its own operation, its goal is maximal efficiency. This time, we won’t, we can’t get “aesthetic” mixed up with art! They have turned the world ‘spectacular.’ They are now seeking to sensationalize our own death.

There are also some essays that are more like my own experiments, accounts of small events or situations from experience — call them “non-fiction”. However, the more physical world has not disappeared. Flusser picked up on Arendt’s development of this subject into the core question of human responsibility. By Fabrizio Augusto Poltronieri. And anyway, there is no life outside the apparatus, and nothing is happening there. Technology/Flusser: Apparatus - Operator Def Apparatus: "Tool for generating technical images". For what can freedom truly mean in a world subsumed in “apparatus” and “programs”? They have already sensationalized the deaths of others. Yet to disregard Post-History would be a mistake, not only because it is a fascinating (and often bitterly amusing) read – but because the text remains a “mirror to the human situation.” It is a book that is meant to be argued with, it is a book that is meant to be talked back to, but the reason that Flusser’s text is so able to raise the hackles of its readers is likely because of the ways in which the reflection that Post-History presents is still prescient. on the University of Southampton website. started going. More than 213,299 deaths. And while it may seem somewhat odd to state that things as seemingly disparate as “science” and “the supermarket” can both become “apparatus,” it is the seemingly comical distance between the two of them which functions to demonstrate the variety of things in the present world that, in Flusser’s estimation, now fucntion with the goal of turning people into objects – whether they be objects of dispassionate analysis or turned into “consuming objects.” The point which is further emphasized by the range of things which Flusser labels as “apparatus” is his contention that post-industrial society should be understood as the result of the success of “apparatus,” it is no longer a society in which certain scattered aspects speak of “apparatus,” instead it is “a society fully equipped with apparatus” (77). A multifaceted thinker, Flusser produced sophisticated theories about a reality in which man advances towards the game, endorsed by the emergence When Flusser describes how one thing or another is “apparatus” he is demonstrating the range of the “apparatus” and the way in which the ideology that reduces humans into mere objects has spread widely and become the “program” being executed across numerous areas of society. Whether we continue to be ‘men’ or become robots depends on how fast we learn to play. Any cookies that may not be particularly necessary for the website to function and is used specifically to collect user personal data via analytics, ads, other embedded contents are termed as non-necessary cookies. And it is. When freedom has become little more than a word stapled onto the surface of “programs” and “apparatus” that preclude the possibility of real freedom?

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