Heart of the Machine

Rion lives as a roach in the down-below, sharing what little she has with other kids in need. An encounter with a dead body leaves her with what seems like someone else\u27s memories in her head--Obsidian, one of the synthetic humanoid Protectors who battle against unknown, inhuman invaders. Rion\u27s everyday struggle to survive and keep her friends safe is complicated by this unfamiliar, unwanted presence. As she searches for a cure or at least an explanation, she comes to the attention of different powers at play who want access to Obsidian\u27s memories, at any cost. Soon she is fighting not only for her own life but for the rights of the Protectors, the freedom of the down-below, and the future of the colony. Other lives become tangled with Rion\u27s: Deah, a former roach turned bounty hunter who wants nothing more than to climb further from the down-below; Len, a senator\u27s son intent on inciting rebellion in the down-below; and Cobalt, Obsidian\u27s lover, a Protector fleeing the threat of being decommissioned. Heart of the Machine is a young adult science fiction novel exploring sentience, identity, and what it means to be alive

Ethology. Claims and Limits of a Lost Discipline

When the Werner Reimers Foundation organized a colloquium on Human Ethology in 1977, it was about Claims and Limits of a New Discipline as a bridge between biology and the social sciences and humanities. As a lost discipline, however, the interdisciplinary approach to ethology only takes shape in a dispersed dispositif. This is the framing argument, which derives from the nucleus of ethology, namely that the starting point of all knowledge is the body in its possibilities of movement in time and space to affect and be affected. In their essays (English or German), the contributors to this collection have worked through the heterogeneity of ethological thought – from Spinoza to Jakob von Uexküll, Gregory Bateson, Gilles Deleuze and Félix Guattari, Philippe Descola, or Isabelle Stengers – and practice – as, for example in the works of Virginia Woolf or Marcel Beyer – and have taken it as an opportunity to relocate ethology, 1) as an “Immanent Ecology”, with essays by Kerstin Andermann, Hanjo Berressem, and Verena Andermatt Conley; 2) in the discussion of “Anthropological Contrasts”, with essays by Marc Rölli, Mirjam Schaub, and Stefan Rieger, and 3) in “Ethological Interferences and Practices,” with essays by Stephan Zandt, Anthony Uhlmann, and Adrian Robanus. A commentary by Sophia Gräfe concludes the volume

Designing companions, designing tools : social robots, developers, and the elderly in Japan

Ce mémoire de maîtrise trace la généalogie d’un robot social, de sa conception à ses différentes utilisations et la manière dont les utilisateurs interagissent avec. A partir d’un terrain de six mois dans une start-up et deux maisons de retraite au Japon, j’interroge la création de Pepper, un robot social crée par la compagnie japonais SoftBank. Pepper a été créé de façon à être humanoïde mais pas trop, ainsi que perçu comme adorable et charmant. Par la suite, je décris comment Pepper et d’autres robots sociaux sont utilisés, à la fois par des développeurs, mais aussi par des personnes âgées, et je souligne une tension existante entre leur utilisation comme des compagnons et des outils. En me basant sur l’anthropologie ontologique et la phénoménologie, j’examine la construction du robot comme une entité avec laquelle il est possible d’interagir, notamment à cause de sa conception en tant qu’acteur social, ontologiquement ambigu, et qui peut exprimer de l’affect. En m’intéressant aux interactions multimodales, et en particulier le toucher, je classifie trois fonctions remplies par l’interaction : découverte, contrôle, et l’expression de l’affect. Par la suite, je questionne ces actes d’agir vers et s’ils peuvent être compris comme une interaction, puisqu’ils n’impliquent pas que le robot soit engagé. J’argumente qu’une interaction est un échange de sens entre des agents engagés et incarnés. Il y a effectivement parfois un échange de sens entre le robot et son utilisateur, et le robot est un artefact incarné. Cependant, seule l’impression d’intersubjectivité est nécessaire à l’interaction, plutôt que sa réelle présence.This master’s thesis traces a genealogy of a social robot through its conception to its various uses and the ways users interact with it. Drawing on six months of fieldwork in a start-up and two nursing homes in Japan, I first investigate the genesis of a social robot created by SoftBank, a Japanese multinational telecommunications company. This social robot is quite humanlike, made to be cute and have an adorable personality. While developers constitute one of the user populations, this robot, along with several others, is also used by elderly residents in nursing homes. By analyzing the uses of these populations, I underline the tension between the social robot as a companion and a tool. Drawing on ontological anthropology and phenomenology I look at how the robot is constructed as an entity that can be interacted with, through its conception as an ontologically ambiguous, social actor, that can express affect. Looking at multimodal interaction, and especially touch, I then classify three functions they fulfill: discovery, control, and the expression of affect, before questioning whether this acting towards the robot that does not imply acting from the robot, can be considered a form of interaction. I argue that interaction is the exchange of meaning between embodied, engaged participants. Meaning can be exchanged between robots and humans and the robot can be seen as embodied, but only the appearance of intersubjectivity is enough, rather than its actual presence

Durchbrochene Ordnungen: Das Dokumentarische der Gegenwart

Von der Entstehung technischer Analogmedien im 19. Jahrhundert bis in die Gegenwart digitaler Medienpraktiken hinein ist eine Vielzahl dokumentarischer Formen entstanden. Im Zentrum dieses Bandes steht die Frage nach den Operationen, die im Rahmen unterschiedlicher Institutionen und Praktiken auf je spezifische Weise bild-, text- und tonmediale Elemente arrangieren, um so die Lesbarkeit, den Aussagewert und die Machtwirkungen des Dokumentierten zu steuern. Verschiedene Leitkonzepte spielen dabei eine zentrale Rolle: Das Dokumentarische 2.0 in den diversen Praktiken ubiquitärer Selbstdokumentation, etwa in Social Media (Neodokumentarismus), sowie das Dokumentarische zweiter Ordnung, das sich in kritischer Weise auf die Objektivitäts- und Evidenzansprüche dokumentarischer Wahrheiten bezieht und sie "gegendokumentarisch" unterläuft