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In light of current discourses on AI and robotics, what do the various experiences of art contribute to the rethinking of technology today? Art and Cosmotechnics addresses the challenge of technology to the existence of art and traditional thought, especially in light of current discourses on artificial intelligence and robotics. It carries out an attempt on the cosmotechnics of Chinese landscape painting in order to address this question, and further asks: What is the significance of shanshui (mountain and water) in face of the new challenges brought about by the current technological transformation? Thinking art and cosmotechnics together is an attempt to look into the varieties of experiences of art and to ask what these experiences might contribute to the rethinking of technology today.
This volume is initial reflections on the meaning and the implications of Yuk Hui’s notion of cosmotechnics, which opens up an anti-universalist and pluralist perspective on technology beyond the West. Martin Heidegger’s famous analysis of the essence of technology as enframing and as rooted in ancient Greek techne has had a crucial influence on the understanding and critique of technological society and culture in the twentieth century. However, it is still unclear to what extent his analysis can also be applied to the development of technology outside of ‘the West’, e.g. in China, Africa, and Latin America, particularly against the backdrop of receding Western domination and impending global ecological disaster. Acknowledging the planetary expansion of Western technology already observed by Heidegger, yet also recognizing the existence of non-Western origins of technical relationships to the cosmos, Yuk Hui’s notion of cosmotechnics calls for a rethinking – in dialogue with decolonial studies and the so-called ontological turn in contemporary anthropology – of the question concerning technology which challenges the universality still present in Heidegger (as well as in Simondon and Stiegler) and proposes a radical technological or rather cosmotechnical pluralism or technodiversity. The contributors to this volume critically engage with this proposal and examine the possible implications of Hui’s cosmotechnical turn in thinking about technology as it becomes a planetary force in our current age of the Anthropocene. The chapters in this book were originally published as a special issue of Angelaki.
In light of current discourses on AI and robotics, what do the various experiences of art contribute to the rethinking of technology today? Art and Cosmotechnics addresses the challenge of technology to the existence of art and traditional thought, especially in light of current discourses on artificial intelligence and robotics. It carries out an attempt on the cosmotechnics of Chinese landscape painting in order to address this question, and further asks: What is the significance of shanshui (mountain and water) in face of the new challenges brought about by the current technological transformation? Thinking art and cosmotechnics together is an attempt to look into the varieties of experiences of art and to ask what these experiences might contribute to the rethinking of technology today.
Byung-Chul Han is one of the most important living philosophers, renowned for his critiques of the digital age. In response to the idea that new technological devices expand our freedom, he argues that they lead to burnout and self-absorption and that we must redevelop contemplative practices which slow us down and open us up. He has brought to his thought forms of deep cosmopolitanism developed from both Zen Buddhism and a renewed Romanticism. This book is the first critical introduction to Han’s body of work. Knepper, Stoneman, and Wyllie explore Han’s rich oeuvre to date and his incisive contributions to a range of disciplines, including critical theory, media studies, political philosophy, and aesthetics. They unpack his key terms and illustrate his concepts with a range of examples, revealing how the critiques of the “achievement society” and burnout, which have earned Han a global audience, build on his earlier accounts of power, violence, and mood. This broader view addresses the most frequent criticisms of Han and makes a compelling case that he is not only an insightful diagnostician of the present moment but one whose interpretation of both Western and Eastern traditions offers wisdom for navigating the now acute problems of modernity. This lively book is essential reading for anyone getting to grips with Han’s extraordinary work.
This important new book argues that at the root of the contemporary crisis of climate, energy, food, inequality, and meaning is a certain core presupposition that structures the ways in which we live, think, act and design: the assumption of dualism, or the fundamental separateness of things. The authors contend that the key to constructing livable worlds lies in the cultivation of ways of knowing and acting based on a profound awareness of the fundamental interdependence of everything that exists – what they refer to as relationality. This shift in paradigm is necessary for healing our bodies, ecosystems, cities, and the planet at large. The book follows two interwoven threads of argumentation: on the one hand, it explains and exemplifies the modes of operation and the dire consequences of non-relational living; on the other, it elucidates the nature of relationality and explores how it is embodied in transformative practices in multiple spheres of life. The authors provide an instructive account of the philosophical, scientific, social, and political sources of relational theory and action, with the aim of illuminating the transition from living within seemingly ineluctable 'toxic loops' of unrelational living (based on ontological dualism), to living within 'relational weaves' which we might co-create with multiple human and nonhuman others.
From Confucius to Saint Augustine and Beethoven to the blues, a rediscovery of the joy that is music In this revelatory book, Daniel K. L. Chua asks a simple question: Is music joy? For Chua, the answer is a resounding yes—music is a lesson in joy that teaches us how to live well. But to hear this ancient knowledge, he says, we have to attend to a music that is so much greater than our greatest hits. Drawing on extensive sources, from the Confucian classics to the writings of Saint Augustine, Chua’s book is a globe‑trotting, time‑traveling, mind‑boggling journey to rediscover the joy that is music. Using examples from Beethoven to the blues and from philosophy and theology to music theory, Chua updates the relation between music and joy and argues for its relevance in the face of our many political and environmental crises. He opens our ears to a music that is the very definition of joy for today’s troubled world.
Developing a new political thought to address today’s planetary crises What is “planetary thinking” today? Arguing that a new approach is urgently needed, Yuk Hui develops a future-oriented mode of political thought that encompasses the unprecedented global challenges we are confronting: the rise of artificial intelligence, the ecological crisis, and intensifying geopolitical conflicts. Machine and Sovereignty starts with three premises. The first affirms the necessity of developing a new language of coexistence that surpasses the limits of nation-states and their variations; the second recognizes that political forms, including the polis, empire, and the state, are technological phenomena, which Lewis Mumford terms “megamachines.” The third suggests that a particular political form is legitimated and rationalized by a corresponding political epistemology. The planetary thinking that this book sketches departs from the opposition between mechanism and organism, which characterized modern thought, to understand the epistemological foundations of Hegel’s political state and Schmitt’s Großraum and their particular ways of conceiving the question of sovereignty. Through this reconstruction, Hui exposes the limits of the state and reflects on a new theoretical matrix based on the interrelated concepts of biodiversity, noodiversity, and technodiversity. Arguing that we are facing the limit of modernity, of the eschatological view of history, of globalization, and of the human, Hui conceives necessary new epistemological and technological frameworks for understanding and rising to the crises of our present and our future. Retail e-book files for this title are screen-reader friendly.
This book explores the work of important authors in the search for a transition towards more ethical design focused on more-than-human coexistence. In a time of environmental crises in which the human species threatens its own survival and the highest level of exacerbation of the idea of a future and technological innovation, it is important to discard certain anthropocentric categories in order to situate design beyond the role that it traditionally held in the capitalist world, creating opportunities to create more just and sustainable worlds. This book is an invitation to travel new paths for design framed by ethics of more-than-human coexistence that breaks with the unsustainability installed in the designs that outfit our lives. Questioning the notion of human-centered design is central to this discussion. It is not only a theoretical and methodological concern, but an ethical need to critically rethink the modern, colonialist, and anthropocentric inheritance that resonates in design culture. The authors in this book explore the ideas oriented to form new relations with the more-than-human and with the planet, using design as a form of political enquiry. This book will be of interest to academics and students from the world of design and particularly those involved in emerging branches of the field such as speculative design, critical design, non-anthropocentric design, and design for transition.
An inquiry into how livestreaming can help us meaningfully connect Livestreaming is ubiquitous in our Covid-19-inflected era. In this book, EL Putnam takes up the implications of this technology, arguing that livestreamed internet broadcasts perform aesthetic and ethical encounters that invite distinctive means of relating to others. Treating humans and technologies as inherently relational, Putnam considers how livestreaming constitutes new patterns of being together that are complex, ambivalent, and transformative. Understood in such a way, we see how livestreaming exceeds quantifying and calculating metrics, challenges emphasis on content generation, and introduces an entirely new—and dynamic—means of social engagement.
Vermander revisits the encounter between Chinese and Western philosophy while unfolding questions about the way "comparative philosophy" is conducted today. In the vulgate of intellectual history, "Western thought" has constructed a substantialist view of reality that puts "relations" and "processes" into a subordinate position. The same view explains for the primacy given to the autonomy of individual beings. In contrast, according to the same vulgate, Chinese thought has been stressing the fluidity of all phenomena and forms of life to best adapt to their overarching patterns. The critique of these representations is a preliminary for tackling the following question: in today’s context, what style of cross-cultural philosophical engagement should be imagined and fostered? Cross-cultural philosophical dialogue is indeed indispensable to the revival of philosophies that could be both local and genuinely dialogic. The first two chapters focus upon the dominant model propounded by Western sinologists when it comes to comparing the Western philosophical tradition with the Chinese one. The third chapter shifts to Chinese narratives about local, comparative, and global philosophies, notably assessing its self-positioning vis-à-vis Western authors, topics, and concepts. Chapter 4 offers a general reading of ancient Chinese classics, alternative to the one that presently dominates the landscape described in Chapters 1 to 3. Chapter 5 harnesses the results and insights already gathered, offering a blueprint as to the way to positively draw upon different philosophical traditions to engage common questions and pursue shared endeavors. A last chapter presents four cases of ongoing transcultural philosophical dialogues and the promises they bear, while the conclusion recapitulates the journey and opens further perspectives. Once it develops outside pre-formatted narratives, the web shaped by our philosophies and wisdoms suggests the outlines of a world that we could inhabit together.