And as mentioned in recent blog posts, generally speaking, in the realms of shrines, rebuilt shrines, miniature shrines, horses sculpted and pictorial, copied pilgrimages, and foreign villages, sports stadia, and perhaps even cats, if it looks the same then it is the same: an authenticopy, a subcategory of simulacra (Baudrilliard) in the the presumed mirror mind of Japanese gods. To have a "mirror" mind, all you need is to have a presumed co-gaze (kyoushi) (Kitayama, o, 2005), which is no weirder than presuming that someone else is listening and understand ones self speech, which is what we are meant to be doing. The ability to imbed someone else's perspective inside oneself is not difficult. We are always wondering how this would sound to, how this would look to others. But the ability to create another persons perspective inside oneseld and then forget it is that of an other but believe instead that it is the perspect of the Other, a generalised other, a super addressee, a super ego, depends, as Freud point out, on tabuu: on how horrible that other is.
2012 m. lapkričio 15 d., ketvirtadienis
Robotai katinai. Robo Cat
This robo-cat moves, it makes noises when you stroke it, but does it have feelings? The Japanese do not seem to care. It looks to me that it is right bang in the middle of the "Uncanny Valley" (Mori) but the Japanese store goers seemed to like it and think it cute. Cute was one thing it was not from my viewpoint, but then I grew up in a culture where people tend to think that they are not their body but their mind. The Japanese also firmly believe in the heart, but heart is also at least in part visual, a space of imagination, so its absence from the body, as it is often in sleep, makes less of a difference.
And as mentioned in recent blog posts, generally speaking, in the realms of shrines, rebuilt shrines, miniature shrines, horses sculpted and pictorial, copied pilgrimages, and foreign villages, sports stadia, and perhaps even cats, if it looks the same then it is the same: an authenticopy, a subcategory of simulacra (Baudrilliard) in the the presumed mirror mind of Japanese gods. To have a "mirror" mind, all you need is to have a presumed co-gaze (kyoushi) (Kitayama, o, 2005), which is no weirder than presuming that someone else is listening and understand ones self speech, which is what we are meant to be doing. The ability to imbed someone else's perspective inside oneself is not difficult. We are always wondering how this would sound to, how this would look to others. But the ability to create another persons perspective inside oneseld and then forget it is that of an other but believe instead that it is the perspect of the Other, a generalised other, a super addressee, a super ego, depends, as Freud point out, on tabuu: on how horrible that other is.
And as mentioned in recent blog posts, generally speaking, in the realms of shrines, rebuilt shrines, miniature shrines, horses sculpted and pictorial, copied pilgrimages, and foreign villages, sports stadia, and perhaps even cats, if it looks the same then it is the same: an authenticopy, a subcategory of simulacra (Baudrilliard) in the the presumed mirror mind of Japanese gods. To have a "mirror" mind, all you need is to have a presumed co-gaze (kyoushi) (Kitayama, o, 2005), which is no weirder than presuming that someone else is listening and understand ones self speech, which is what we are meant to be doing. The ability to imbed someone else's perspective inside oneself is not difficult. We are always wondering how this would sound to, how this would look to others. But the ability to create another persons perspective inside oneseld and then forget it is that of an other but believe instead that it is the perspect of the Other, a generalised other, a super addressee, a super ego, depends, as Freud point out, on tabuu: on how horrible that other is.
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