By Toivo Koivukoski
During this distinct, enlightening monograph, Toivo Koivukoski explores the situations that experience led glossy society to exploit the idea that of development as a surrogate cosmology that provides members a feeling of position and goal. by means of linking numerous old paradigms from German Idealist philosophy to modern philosophies of know-how, this paintings of political idea describes another, immanent development of improvement that's, in a feeling, pushed by means of its personal unintentional results. The meditations defined inside of this ebook map out the hypertext pathways of our international method, making its constitutive family members and underlying inspiration procedures obvious.
Koivukoski mirrors the hot hyper-realities of digital communications applied sciences by way of structuring the textual content in compact subchapters which are associated via an index of matters that permits readers to "find their very own philosophy" by way of leaping to parts of curiosity. If, as he argues, background understood in a linear, lockstep style is over, then the methods of constructing innovations may still swap respectively in order that the kinds of retrievals, anticipations, loops, and leaps that signify nonlinear, networked considering are consciously learned in an identification of shape and substance.
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Extra resources for After the Last Man: Excurses to the Limits of the Technological System
The elapsed time effect of machine technologies made a truly global event technically impossible, for such systems lacked the means of near-instantaneous global communications networks. 12 Section 1 The machine-age World Wars, though extensive conflicts with theatres in different regions of the world, were broken up by front lines and stitched together by diverse interests and alliances between relatively autonomous states. The notion of global policing that overarches a global war against reactionary terrorism would have seemed impossible then.
So a being, defined as the being it is by the form it takes on at a moment in history—the boundaries between its being what it is, its being some other being, or not being—always contains its own opposite within itself in its potential to change. The potential of a being to be other than it is would thus have to include the formlessness of its non-being. Therefore, if one is to define a being, and especially a human being, in term of their historicity one must include a conception of nonbeing—the self’s own otherness—as an essential, animating aspect of their being.
The shoes will wear out and be replaced, the mass e-mail bounced back, the same old war started over again and again and again. In this end time of accelerated means without ends the technological conception of time as progress has turned in on itself to create a sense of time as process, and from this particular sensory intuition of time comes an overarching idea of change without end (like war without end, or politics as entertainment). This new species of change for the sake of change is cultivated in a certain kind of love, that is love experienced in the absence of given ends.