Professional Documents
Culture Documents
Rafa Ilnicki
Adam Mickiewicz University, Pozna
In contemporary world the amount of data is growing extensively, yet it cannot be interpreted separately from human organisms. The purpose of this
article is to demonstrate how a large number of
present-day practices including real-time backup of
memory, living in digital clouds, and alifelog done
by storing memories-like information are all erasing the notions of an existing individual as well as
collective memory.
Prominent critics of modern culture such as
Jean-Franois Lyotard, Jacques Derrida, and Bernard Stiegler posited that information stored in
a digital format is not only an external database
but also an internal memory of a human. Their
philosophical assumptions are continued in an affirmative fashion nowadays, lacking acritical perspective similar to the antique search for aproper
medium to store our cultural memory. Hopefully,
the following article extends beyond the scope of
that classical dispute and provides a coherent explanation for the means in which contemporary
media practices are training people to erase their
memory. In other words, this text embarks on
aroad to find ways media are conditioning human
beings to replace their memories gathered in the
material world with digital memories programmed
by technical media, erasing existing memories in
the process.
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traces optionally publicized on portals or social media. We can already easily measure, record and store
the data from all human senses i.e. heartbeat, sugar
or hormones levels, and even brainwaves. Portable
music players and watches, in accordance with the
Quantified self movement, measure the number of
steps and calories burnt. It is only the question of
time, when music social sites will be algorithmically oriented towards number of kilometers walked
while listening to music, as the route can now be
traced by mapping software (GPS). The whole human life is being digitalized, quantified and formalized. That gave the society areign over an individual, not only his or her mentality, but his internal,
biological integrity as well. Nowadays, doctors can
see inside someones organs while close-knit friends
can locate each other through leaving digital traces.
This is anew way of living which accounts for seeing all aspects of life in their technological magnitude, in the way Baudrillard wrote about endoculture operationalized and most intimate thoughts
are stored in a digital form. The certainty of remembrance is decayed to ametalevel at which the
subject thinks he can remember anything whenever
he wants. This potentiality of remembrance constitutes anew form of certainty.
The aforementioned certainty is not based on
the stable existence of its perceiver but rather on
the feeling that everything can be instantly brought
back to memory. That infers achange in meaning
of Platos argument of how people do not retain
memory due to the contact with acertain medium.
It is not the medium which is to blame, it is the
manner in which life is organized by publicly sharing the memories simulatanous to selling thereof.
So remembering and recording are nearly opposite yet belonging to the same river of digital
Lethe. A problem with Lethe soon arises in atranshumans life one is directed toward forgetting,
that is erasing their memories, and simultanously
one records everything of concern, alas there is
no time to see the recorded content. Storage and
backing up becomes a transhumanistic ritual it
constitutes a metalevel that is a database of digital traces handled by gadgets such as cell phones,
smartphones, personal computers, pendrives, mp3
players, and tablets which are nothing more than
apersonal interactive memory suspensions devices.
We shall return to this point later in the text.
For now probably the only imperative for remembering is the market people want to remem-
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elling equals forgetting foo the reason that technology offers embarking on atrip without leaving ones
place nor any individual effort. Let us elaborate for
amoment by reflecting upon an example of acomputer game user. When aplayer is starting agame
he exports all of his or her memory and replaces it
with the data. In order to gain so-called suspention
of belief the user technically forgets himself for the
time of play and regains his old, symbolic memory
afterwards, yet it is now starting to merge with new,
technical memories acquired in the virtual worlds
while playing the game. In aschizophrenic sense, he
has double or multiple standards for remembering
oneself in different planes, as he suspends his "offline self " to regain the self of avirtual timeline and
then merges it back to the offline memory which
awaits him. That is probably the main reason why
people act differently in virtual spaces, be it agame
world or an interface psychological factors are
strongly determined by technological ones (this is
the central thesis for Sherry Turkles research conducted over the years). Generally, once an interface
is opened the old memory is erased from the current moment in time and stored just to be uploaded
to the user again with his old identity at the end
of the process. Nevertheless, aghostly continuum
exists in-between.
The series of exporting-erasure and importinguploading is embedded in an interference where
the information shapeshifts into ghosts in the sense
Derrida defined them: products of technical media.
Computer games are haunting their users whenever
they are disconnected. On the other hand, people
are not haunted by their offline memory in the
computer game. The user is not fully present in
neither of those realities, or just "unpresent"9, to
use aterm coined by Wojciech Chya. Worse yet,
humans try to exorcise the ghosts of information by
technological exorcism done on memory.
Progress form railroad to interactive technologies causes degeneration of land in the favor of
sky10. This is concluded by Virilio with a strong
diagnosis concerning the loss of the memory enforced by technics: "So the anachronistic acceleration of present reality does not spell the end
of historicity. More importantly, it does spell the
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It is the opposite to metaphysics of presence (Derrida
term) where being is fully conscious and active.
10
There are placed Virilio words in quotes: Virilio (2010:
70).
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Bibliography
Flusser 2011 = Flusser, Vilem: Into the Universe of Technical Images, trans. N.A. Roth, University of Minnesota Press, Minneapolis 2011.
Sandel 2012 = Michel, Sandel: Czego nie mona kupi za
pienidze? Moralne granice rynku (What money cant
buy: the moral limits of markets), trans. A. Chromik, T. Sikora, Kurhaus Publishing, Warszawa 2012.
Virilio 2011 = Virilio, Paul: Futursim of the Instant:
Stop-Eject, trans. J. Rose, Polity Press, Cambridge
2010.
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