Suspended between theories of manipulation and the public health catastrophe that continues to shake our world, there is a whole range of answers to the questions posed by scientists, doctors, ...politicians and ordinary folk – when, where, how and why did it all begin? Given the various concepts and ideas on the future corona world, it is important to keep asking and (still) avoid simple and mind-numbing answers. The world of media has also reached or surpassed a tipping point – can we even shake the illusion we deserve some “new normal”? Or perhaps the future holds a “new abnormal” world, alongside the “old abnormal”. On the one hand the pandemic has changed our behavioural patterns, and will continue to do so, but it has also changed our way of thinking, reaching conclusions and perceiving the external world and the world within us. On the other hand, are we in part historically regressing through our acceptance of half-dictatorship, lockdowns, immovability, blandness and hiding our smiles? Why and how might the philosophy of the media help with this challenge of views in some new techno-feudalism? Will we adopt any new lessons? We must first remember the legendary children’s show Sesame Street and its revolutionary insight – you can teach children only if you attract their attention first...
Između teorija manipulacija i zdravstvene nepogode koja je potresla svijet nalaze se brojni odgovori na pitanja znanstvenika, liječnika, političara i običnih ljudi – gdje je, kada, kako i zašto sve započelo? Obzirom na razne koncepte i ideje o svijetu korona budućnosti, bitno je stalno postavljati pitanja i ne (još) priklanjati se jednostavnim i zatupljujućim odgovorima. Svijet medija također je dostigao ili prešao točku preokreta – možemo li se uopće riješiti iluzija kako zaslužujemo nekakvo „novo normalno”. Ili, naprotiv, čeka nas svijet „novog nenormalnog”, ali i uz „staro nenormalno”. Pandemija, s jedne strane, mijenja i mijenjat će ne samo naš način ponašanja, već i naš način razmišljanja, zaključivanja i percepcije svijeta unutar nas i izvan nas. S druge strane, vraćamo li se dijelom i povijesno unatrag, pristajući na polu-diktature, zatvaranja, nekretanja, bezličja i skrivanje osmijeha. Zašto i kako bi filozofija medija mogla pomoći u ovom izazovu mišljenja u nekakvom novom tehnofeudalizmu? Hoćemo li nešto naučiti? – moramo se najprije sjetiti legendarne dječje TV serije Ulica Sezam i njene revolucionarne spoznaje - djecu možete naučiti nešto samo ako im privučete pozornost...
Natural sciences and technologies place artificial intelligence, robotics and cyborgs at the centre of human attention. However, virtual and augmented reality and the unthinkable possibilities of the ...future media and communication between individuals and social groups might be deeper and broader than we think, and evolve in forms we have not hoped for. If philosophy wants to focus on the essence of scientific-technical age, it must reflect on the very foundations of computer-operational thinking, because artificial intelligence has already started to develop its own consciousness and may, in the future, devise a strategy of development beyond man and without man.
Prirodne znanosti i tehnologije stavljaju u središte ljudske pozornosti umjetnu inteligenciju, robotiku i kiborge. Međutim, virtualna i proširena stvarnost te nezamislive mogućnosti budućih medija i komunikacija između pojedinaca i društvenih skupina mogle bi biti dublje i šire nego što mislimo i razvijati se u oblicima kojima se još ne nadamo. Ako se filozofija želi orjentirati u biti znanstveno – tehničkog doba, ona mora misliti same temelje računalno – operativnog mišljenja jer umjetna inteligencija već danas razvija vlastitu svjesnost a u budućnosti i strategiju razvoja mimo čovjeka i bez čovjeka.
Između teorija manipulacija i zdravstvene nepogode koja je potresla svijet nalaze se brojni odgovori na pitanja znanstvenika, liječnika, političara i običnih ljudi – gdje je, kada, kako i zašto sve ...započelo? Obzirom na razne koncepte i ideje o svijetu korona budućnosti, bitno je stalno postavljati pitanja i ne (još) priklanjati se jednostavnim i zatupljujućim odgovorima. Svijet medija također je dostigao ili prešao točku preokreta – možemo li se uopće riješiti iluzija kako zaslužujemo nekakvo „novo normalno”. Ili, naprotiv, čeka nas svijet „novog nenormalnog”, ali i uz „staro nenormalno”. Pandemija, s jedne strane, mijenja i mijenjat će ne samo naš način ponašanja, već i naš način razmišljanja, zaključivanja i percepcije svijeta unutar nas i izvan nas. S druge strane, vraćamo li se dijelom i povijesno unatrag, pristajući na polu-diktature, zatvaranja, nekretanja, bezličja i skrivanje osmijeha. Zašto i kako bi filozofija medija mogla pomoći u ovom izazovu mišljenja u nekakvom novom tehnofeudalizmu? Hoćemo li nešto naučiti? – moramo se najprije sjetiti legendarne dječje TV serije Ulica Sezam i njene revolucionarne spoznaje - djecu možete naučiti nešto samo ako im privučete pozornost...
World War I was the (un)expected situation of frightening intensity that has greatly changed the prior concepts and discussions about the limitations of war operations. It was somewhat “enchanting” ...for technologists, exciting for the politicians, and shocking for the intellectuals. International relations (through the League of Nations and United Nations) after World War II changed, with silent wars being led by idealists and realists of the theory of politics and international relations. As a neorealist, Kenneth Waltz directs discussion about the meaning of war less towards the matter of human nature, and more towards the questions regarding countries, international systems, and global structure that create the need for a war or the need for establishing peace. He recognizes that modern methods of (philosophy of) politics and political science should still be pervaded with classical approaches, and criteria of philosophical and political thought. In the debate about the nature of war or about the necessity of peace, the concepts of force and the state domination should be exposed. They are carried out in the cultural, technological, and even in the mass media sphere, and here Noam Chomsky’s critical approach is needed. Attitude of the public, the reaction of intellectuals, and the atmosphere which was caused by the First World War has to be (re)affirmed in order to – and through the essays by Hermann Hesse – better face with today’s postmodern dehumanization, and the pointlessness of current concepts and perspectives of War.
Unfortunately, drones or unmanned aerial vehicle were used previously in reality and media descriptions mostly in war situations when innocent civilians were killed. But, human creativity, research ...and artistic spirit change and the using this type of technology to future unknown possibilities. Although the use of drones in civilian - commercial or artistic purposes - is still not completely defined, media opportunities to discover new art of creativity through aerial perspective and by recording and photographing with drone technology are spreading in practice and on the Internet at high speed. With a suddenly trend towards introducing technology of drones and pilotless aircrafts, as well as digital recording and storing of memory of everyday events, it seems that further possibilities of misuse and danger remain forgotten. With corresponding reflection about the future of this kind of media creativity to which should be given the human dimension, we must ask ourselves if they are normal and expected extensions of human or just new prison bars for Man?
The scientific-technological future often implies hardly conceivable social-philosophical consequences. The range of media-related changes in the very near future, which will significantly change the ...current mediation of man and the world, is difficult to predict, but they are inevitable. The technological and biological reality of the upcoming era cannot be viewed as separated from all the sociological, psychological, and media aspects of the society and the individual. What will these irreversible consequences in the networked reality of the media and humans imply in bioethical terms? How should we already now think of man, the human community, and the emerging, globalized world? We are approaching a great “tipping point” in which human life and the possible coexistence of artificial and natural intelligence will be tested and one can only speculate on the media picture of such a reality. Will we look for new frameworks for the Heideggerian age of the Image of the World, return to the premises of Wiener’s cybernetics, or perhaps reaffirm some of the traditional premises?
Unfortunately, drones or unmanned aerial vehicle were used previously in reality and media descriptions mostly in war situations when innocent civilians were killed. But, human creativity, research ...and artistic spirit change and the using this type of technology to future unknown possibilities. Although the use of drones in civilian - commercial or artistic purposes - is still not completely defined, media opportunities to discover new art of creativity through aerial perspective and by recording and photographing with drone technology are spreading in practice and on the Internet at high speed. With a suddenly trend towards introducing technology of drones and pilotless aircrafts, as well as digital recording and storing of memory of everyday events, it seems that further possibilities of misuse and danger remain forgotten. With corresponding reflection about the future of this kind of media creativity to which should be given the human dimension, we must ask ourselves if they are normal and expected extensions of human or just new prison bars for Man?
The scientific-technological future often implies hardly conceivable social-philosophical consequences. The range of media-related changes in the very near future, which will significantly change the ...current mediation of man and the world, is difficult to predict, but they are inevitable. The technological and biological reality of the upcoming era cannot be viewed as separated from all the sociological, psychological, and media aspects of the society and the individual. What will these irreversible consequences in the networked reality of the media and humans imply in bioethical terms? How should we already now think of man, the human community, and the emerging, globalized world? We are approaching a great “tipping point” in which human life and the possible coexistence of artificial and natural intelligence will be tested and one can only speculate on the media picture of such a reality. Will we look for new frameworks for the Heideggerian age of the Image of the World, return to the premises of Wiener’s cybernetics, or perhaps reaffirm some of the traditional premises?
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