Feeds:
Posts
Comments

I’ve mentioned Aldous Huxley here before. This 1958 interview with Mike Wallace shows him to be as broad-rangingly perceptive as anyone at the time – with insightful comments on persuasion techniques, Foucauldian surveillance and control (before Foucault wrote a word about the topic), television (which he thought was already “being used too much to distract people all the time”), population growth, mind-altering drugs (which, of course, Huxley thought could be used for good, as he did, and for ill), etc.

The following line in Sentient Developments‘ George Dvorsky’s summary of the interview stopped me in my tracks for a moment:

“Today’s elections have become very much like this — nothing more than massive advertising campaigns. And whereas Huxley and his contemporaries were worried about subliminal messaging, today we worry that leaders like Barack Obama and other politicians are using novel persuasion techniques like Neuro-linguistic programming (NLP).”

Obama and NLP… wow. That must account for the recent terminological shifts Jon Stewart made fun of the other day — Obama’s apparent renaming of the “war on terror” “overseas contingency operations,” etc., and his recent shifts in tone from giddy in the CBS 60 Minutes interview (which the right-wing press went nuts over) to overserious in his public speech on the economy a few days later, etc. (My response is still “give the guy a break.”)

NLP is useful for thinking about framing and reframing (one of the terms used in NLP discourse), which, if fans of George Lakoff are correct, helped Obama win the last election. Lakoff focuses more on metaphors, while the NLPists focus more on visual and gestural cues and such things – the microphysics of framing, you might say – but in fact, in Lakoff and Johnson’s “embodied mind” perspective, the two are closely linked, if more generally (language, cognition, and embodiment). (Chet Bowers has an interesting piece critiquing the Lakoff/Johnson model from an ecocritical perspective.)

polar bag

Ambient electroacoustic artists Stars of the Lid do a beautiful job with thisEnvironmental Defense Fund NYC subway ad campaign video.

The other ads in the series can be viewed here.

I woke up this morning from a dream in which I had gotten lost in a part of the house (where I live) that had gotten disconnected from the rest of the building. I was wandering somewhere in what seemed like a large hotel or apartment complex looking for the rest of my home. When I woke up, I was happy to have found my way back, here to the real world. But it made me wonder what would happen if I hadn’t – if I had gotten lost in a dream world.

Earlier I had dreamed of Sino-Russian cyber-virus agents taking over the internet and forcing the rest of us to live without it all again — a meme that CBS’s Katie Couric and other media outlets had placed in my head with coverage yesterday of the Conficker worm, which supposedly hijacks computers in an attempt to create a global botnet. Couric had talked about right-wing Russian youth behind it (or that’s what I remember); I probably added the Sino- part myself — a kind of unconscious remnant Orientalism, I guess.

Realizing it was April Fool’s Day today only made both of these weird dreams seem a bit more realistic and consensus reality seem more dreamlike. We live in/on April Fool’s Day. Earth Day, Earth Hour (the “first globalized ritual,” as Stephen Bede Scharper called it yesterday), April Fool’s Day, Earth Fools’ Hour — every hour, as the economy goes down and alternative dreams (the right-wing lunatic dreams of Glenn Beck et al, the utopian Communist dreams of Zizek, Badiou, Ranciere, et al, the green dreams of worldchangers, sustainability transitionists, and green Obamists) float up like balls on a stormy sea… After the storm we will sift through them, relish what we’ve collected, and be glad to have found our way back here, back to shore, after a long weird dream.

There are some great pictures to be found here, at The Big Picture: abandoned subdivisions and building sites, landscapes of unused freight containers (#34) and disused newspaper racks (#30), and “Free Weekly Tours of Quality Foreclosed Homes, Prices Won’t Last!!!” (#9, from Las Vegas). There’s something Ed Burtynskyesque about them…

On the topic of Ed Burtynsky: While the image quality is fairly poor when you blow it up to full-screen, Burtynsky’s TED Prize talk has him bearing his environmentalist heart on his sleeve (including his connection to the enviro-optimists at Worldchanging.com). Expect more on his photography and the work of other recent landscape-themed artists coming soon here…

ISLE: Interdisciplinary Studies in Literature and Environment, which has been the leading forum for what’s come to be known as “ecocriticism” over the past 15 years or so, has finally caught up with the times and gone digital, thanks to the deal it arranged with its new publisher, Oxford. To celebrate the transition, all issues dating back to volume 1 (1993) have been made available for free online until 15th May 2009. You can browse and download articles here. More information about the journal can be found at the journal’s homepage .

Incidentally, my article on “Green Film Criticism and Its Futures” appeared in volume 15 no. 2 last year.

finds

Warwick philosophy journal Pli has made some back issues available on-line, including issues on Romanticism, Science, Nature, and Nietzsche. A few particularly recommended articles:

Isabelle Stengers, “God’s Heart and the Stuff of Life“,

John Sellars, “The point of view of the cosmos: Deleuze, Romanticism, Stoicism,”

Alain Badiou, “Who is Nietzsche?,”

and the Nomadic Trajectories issue, which features Deleuze, DeLanda, Stivale, Debord, and others (and which has to be downloaded as a single file).

On a different (but in some ways perhaps converging) trajectory: Thanissaro Bhikkhu’s (Geoffrey DeGraff’s) The Shape of Suffering: A Study of Dependent Co-Arising brings nonlinear dynamic systems theory to an exploration of the Buddhist doctrine of ‘dependent origination’ or ‘conditioned arising’ (pratītya-samutpāda in Sanskrit, paticca samuppāda in Pali), which I’ve mentioned here before. It’s one of the many books and documents available at the on-line Theravada Buddhist library Access to Insight.

And finally, writer and art curator Joel Weishaus, who previously authored the year-long “digital literary art” blog Reality Too, has been uploading sections of his new project, a work-in-progress called The Gateless Gate. It starts here, though it seems one could start reading at any point.

Here’s an effective little media piece:

Wake Up, Freak Out – then Get a Grip from Leo Murray on Vimeo.

Full screen is particularly nice, and the well referenced script gives it substance.

Following from the last entry: I should have mentioned the other kind of biocultural studies that’s been getting more & more attention recently: see here, here, and here.

The “Biocultures Manifesto,” which appeared in New Literary History back in 2007, seemed to suggest that it was time for all the work on embodiment, biopolitics (Foucauldian, Agambenian, etc.), and various efforts in science studies and cross-over areas of cognitive science to lead to something fairly radical, and ended with this series of bullet-point “provocative assaults” on received wisdom:

* Science and humanities are incomplete without each other.

* It is untrue that the humanities are the realm of values and the sciences the realm of facts.

* Science isn’t hard and the humanities aren’t soft.

Continue Reading »

One of the impressive recent efforts to bring the physical sciences and the social sciences and humanities back onto “consilient” speaking terms (to use E. O. Wilson’s terminology, though his own efforts at this have been unimpressive) is Wendy Wheeler’s The Whole Creature: Complexity, Biosemiotics and the Evolution of Culture. Wheeler is a humanist, an English lit specialist whose work emerges out of the Raymond Williams tradition of British cultural studies, and her foray into biosemiotics and complexity science is highly original and ambitious. She’s an editor at British Left-political cultural studies journal New Formations , having produced special issues on complexity and ecocriticism in recent years. Complexity research has been making some waves in sociological and cultural theory circles for a while now (e.g., in Theory Culture & Society), but biosemiotics is more of a newcomer on these intellectual (humanistic/culturological) shores. The book is blurbed by leading biosemiotician Jesper Hoffmeyer, author of, among other things, Signs of Meaning in the Universe (Indiana U. Press, 1996).

While I’ve only read parts of the book (and a few outtakes in other venues) and am not qualified to comment on its use of complexity theory or biosemiotics, it’s heartening to see Donald Favareau’s very favorable extended review, “Understanding Natural Constructivism” in Semiotica, which has been a leading venue for biosemiotic research and theory for several years. I strongly recommend it both as a summary of Wheeler’s book and as an introduction to biosemiotics.

Continue Reading »

I really think that philosophy’s production site is shifting more and more from the library/study and cafe and scholarly journal to the web and blogosphere. Kvond over at Frames /sing has been putting out some very interesting and detailed blogs about Bruno Latour. Larvalsubjects (philosopher and ex-Lacanian analyst Levi Bryant) is blogging about ontology, assemblages, speculative realism, Whitehead, Deleuze, and trees. Heideggerian-Latourian Graham Harman churns his stuff out at Object-Oriented Philosophy. Political theorist Jodi Dean blogs at i cite. Discussions weave themselves together between these and other blogs like The Accursed Share, Fractal Ontology, Planomenology, and some of the others you can find linked on my “Rhizosphere” (blogroll). Some of these bloggers (like Harman and Dean) are well-published academics, others appear to be grad students or just independent intellectuals, but the difference is not necessarily obvious — the mutual iterability and recursivity between them contributes to a deepening of the collective philosophizing that’s occurring, which makes for a different version of the “peer review” that academe prides itself on. (For a recent critical study of peer review processes, see Inside Higher Ed.)

And the format is affecting the philosophy. Graham Harman’s forthcoming “Orpheus: Principles of an Object-Oriented Philosophy” is “being written with an experimental structure designed for electronic reading rather than paper books, which are clearly doomed as the primary medium of our profession.” Books like Steven Shaviro‘s Connected had been trying to do that some time ago.

I’m sharing some of the more relevant (to this blog) posts on my Google blog reader – click on “Immanence Shadow Blog (Posts From Other Blogs)” in the sidebar below. I’m also trying to follow discussions in the environmental media/cultural blogosphere there, so it should make for an interesting mix. To go directly to the shadow blog, click here.

I’ve added some Google Reader “shared items” links to this page (scroll down to the “From Other Blogs” heading near the bottom of the sidebar), where you can click for links of interest from my blog reader. These will be updated automatically as I come across things that are relevant to this blog. They will mostly be recent, but may occasionally feature “classic” pieces, such as, for instance, Bill Connolly’s response to Charles Taylor’s book A Secular Age, which includes some of his clearest writing on immanent naturalism, or Slavoj Zizek’s “Ecology – A New Opium for the Masses.”

Cultural studies” refers to the study of cultural objects, meanings, and processes, and their production and use in contemporary society. It is an interdisciplinary field with a twin commitment to intellectual rigor and social relevance. While the “rigor” piece sometimes means “objectivity,” often it involves a questioning of the assumption that objectivity and subjectivity can be easily distinguished and kept separate; studying culture, in other words, is hardly possible without some level of engagement in culture, which raises ethical issues for those doing the studying. The “relevance” piece means an applicability to real-world situations – an applicability that often means critique but that also intends to promise action towards change for the better (which generally means toward the more democratic and socially just).

So what about green cultural studies? Even though not all “natural” environments are green (in arid countries their predominant color is arguably brown; in marine environments, blue; in arctic environments, white), “green” has generally come to signify a commitment to environmental/ecological politics. Its application to the study of culture is intended in this vein. “Green cultural studies” describes the study of cultural objects, meanings, and actions with an eye and ear for their implications for environmental politics, that is, for understanding and improving the relations between people and the places, landscapes, and multi-species ecological relations they find themselves enmeshed within.

The green political spectrum is a big tent. It includes biocentric or ecocentric deep ecologists, ecofeminists, social ecologists and bioregionalists, eco-socialists and eco-anarchists, environmental justice activists, anthropocentric pragmatists, and liberal and even conservative environmentalists (including those who favor market over state mechanisms, or who favor conservation of “traditional” cultural values and institutions alongside the conservation of ecological relations). Green politics overlaps with and engages in dialogue with numerous other political perspectives; likewise, green cultural studies has developed close, though frequently contested and contentious, links with feminism(s), socialism(s), postcolonialism(s), poststructuralism(s), critical race theory, queer and sexuality studies, and other perspectives within cultural theory and politics.

The emerging field of green cultural studies has poked its head in many places, including at conferences (such as Cultures and Environments, Nature Matters, the biennial ASLE conferences, and the Environment and Culture Caucus of the American Studies Association) and in journals of environmental studies (such as Ethics Place and Environment, Interdisciplinary Studies in Literature and Environment, Organization and Environment, The Trumpeter, Cultural Geographies, and Capitalism Nature Socialism) and of cultural studies (such as Cultural Studies, New Formations, and Topia). As a relatively new and poorly defined field, green cultural studies also overlaps significantly with ecocriticism and environmental communication.

Some representative texts in the field include:

« Newer Posts - Older Posts »

Skip to toolbar