According to Roberto Simanowski, the author of Facebook Society: Losing Ourselves in Sharing Ourselves, this volume isn’t a book about Facebook. Rather his concern is what he calls Facebook society. His starting point is Facebook’s claim that it is building a “global community,” and his underlying assumption is that social-media platforms have altered social interaction, political life, and outlooks on the world, even for people who do not regularly use them. Bringing boundless enthusiasm to how Facebook and other social apps create community, this cultural studies perspective both celebrates networked society and offers a critique of problematic elements derived from digital communities, with a particular focus on our concept of the self.
|Montesquieu et l’Esprit des Lois Ville de Bordeaux, 1948. Unmarked text. Very Good. Paperback. (#29901) $25.00|
Strange Tools: Art and Human Nature
by Alva Noë
Reviewed by Amy Ione
Strange Tools: Art and Human Nature endeavors to, as Alva Noë the author puts it, introduce art as “its own manner of investigation and its own legitimate source of knowledge” (p. xii) using the enactive approach that he has been working with for a number of years. According to this view, “experience is something we enact or perform; it’s not something that happens in us or to us” (p. 215), “it is something we do, or make, or achieve. And like everything else we achieve, we do so only against the background of our skills, knowledge, situation, and environment, including our social environment” (p. xii). His basic philosophical argument is that we can only understand the human mind in relation to bodily actions given that our experience is situational. Within this he claims that our lives are structured by organization and because art is a practice for bringing our organization into view, it reorganizes us.
When we consider art, Noë tells us, there are two levels we need to keep in mind. On the one hand, the defining feature of what he terms Level-1 activities is that they are basic and involuntary modes of organization. On the other hand, Level-2 activities play with and re-shape level-1 activities. The sum total is that active human experience is neither personal consciousness nor subpersonal (autonomic) consciousness. It is not personal because it is interactive and (again) situational activities add meaning to our lives in a way that does not reduce to subpersonal (autonomic) consciousness. Since technologies are a part of how we reorganize our lives, and art is an engagement with technologies, art includes a second-level manner of organization/reorganization.
After Phrenology: Neural Reuse and the Interactive Brain
by Michael L. Anderson
Reviewed by Amy Ione, Director, The Diatrope Institute
After Phrenology by Michael L. Anderson is a unique and thought-provoking contribution to the current debate on how cognition interfaces with the environment and how we can move scientific studies of the brain forward. His theory of “neural reuse” is a proposal for how we may re-frame the debate and fills in some of the gaps that exist now when we communicate about the mind, the brain, and the environment. The basic idea is that, rather than seeing localized areas of brain activity as the way to define brain functionality, we should investigate the neural circuitry combinations that are employed to perform complex functions. Included in this notion is recognizing that our ways of doing things are both active and environmentally connected. For Anderson, “the Modern, Modular, cognitivist assumptions that have guided research during most of the last 50 years of cognitive neuroscience have not been borne out by the data this research produced” (p. 301-302) and, thus, this book is a call for a new kind of approach–neural reuse. He additionally offers a theoretical framework that claims to show how this design offers an evolutionarily informed framework, one that has the capacity to both explain brain functions and recognize our embeddedness in our environments.