By Justin Clemens
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Extra info for Avoiding the subject : media, culture and the object
What does this mean for a world only beginning to include digital beings in its own psychic census of the planet’s population? Emerging versions of artificial intelligence are sure to both complicate and enhance the limits we place on our own erotic kingdom ... which is not to promote some kind of orgiastic response to the world of objects (ravishing toaster ovens and so forth), in which we might merely extend our terrestrial conquest by sexual means. Rather, it is to attune ourselves to those “vibrations” – in Heidegger’s sense of an intra-mediated ontological (id)entity – of those existents with whom we share space and time.
Like those landowners in the American South, who could never quite shake off the unpleasant recognition and proximity of their slaves (that is, their property), we laugh uncomfortably at puppets and scarecrows and other mimics of self-posited subjectivity. 18 But once again, we see evidence of humans responding to this call. Take for instance, this court transcription from day 131 of the Australian government’s Royal Commission’s inquiry into the collapse of insurance company HIH. ” Williams: “I don’t recall specifically.
Or are we the ones who become entangled in the affective tendrils of a global libido: the rhizomatic erotics of a radicle epoch? Perhaps at this stage in our ontological awareness, answers are not as important as recognizing the stakes involved in the questions. For it is not only the status of the object that is ambiguous, but also the definition. And as long as “the object” of an action is simultaneously the agent, subject (as in “subject” under discussion/research), purpose, and goal (“our object is to complete these findings”), then we will have little to base even our most humble epistemological assumptions on.