ReActive: Exploring Hybrid Interactive Materials in Craftsmanship

This paper presents ReActive, a design exploration aimed at embedding interactivity in traditional materials by artisanal processes. In the attempt to reconciling technology with human experience and tradition, we experimented with artisans to understand how craftsmanship can embrace technological innovations while at the same time maintaining its nature and value. We built samples of hybrid materials, where electronics and smart materials are embedded in traditional ones, in order to make them reactive and interactive. We discuss implications and new possibilities offered by these new hybrid materials both for artisans and users and new perspectives for interaction design

26th Annual Computational Neuroscience Meeting (CNS*2017): Part 3 - Meeting Abstracts - Antwerp, Belgium. 15–20 July 2017

This work was produced as part of the activities of FAPESP Research,\ud Disseminations and Innovation Center for Neuromathematics (grant\ud 2013/07699-0, S. Paulo Research Foundation). NLK is supported by a\ud FAPESP postdoctoral fellowship (grant 2016/03855-5). ACR is partially\ud supported by a CNPq fellowship (grant 306251/2014-0)

How Does a Visual Monitoring System Foster Sustainable Behavior?

Americans spend upwards of 90% of each day in buildings that account for two-thirds of electricity usage. Because the supply of smart buildings will take time to catch up with demand, efforts are sought to develop informed and educated people to live and work in these “dumb” buildings. Additionally, energy efficiency alone may be inadequate to achieve major reduction in carbon emissions (Darby, 2006). Finding ways to intentionally change the lifestyle behavior in a household should have significant implications in reducing environmental impacts as fossil energy use in resident homes is directly related to the exploitation of natural resources and a leading cause of air pollution and global warming (Poortinga, p 71). This paper attempts to understand how visual monitoring systems can be used by communities to assist in identifying and modifying collective and individual behaviors that result in reduced energy use. Specifically, the paper is a case study of a community of undergraduates on a Midwestern US college campus who have experience with three types of equipment that monitor and display information regarding energy use. Understanding user experience within the Campus Resource Monitoring system at Oberlin College in Ohio, this study explores intentional lifestyle modification for sustainable behavior through the use of technology, complemented by competition and educational programming. The findings are threefold. First, the prime motivating factor for participation in the contest was not a prize, as might be expected, but maintaining social networks. Second, the technology prompted the students to be more concerned about their direct personal impact rather than their aggregate energy use. Third, several students replied that the technology influenced them to self-reflect, and in so doing, they changed their ideas about what it means to be an environmentalist

Michel Maffesoli. Du nomadisme. Vagabondages initiatiques.

Casalegno Federico. Michel Maffesoli. Du nomadisme. Vagabondages initiatiques. . In: Agora débats/jeunesses, 10, 1997. Se faire de l'argent. pp. 132-133

Michel MAFFESOLI (1997), Du nomadisme. Vagabondages initiatiques

En s’interrogeant sur les phénomènes sociaux caractérisant cette fin de siècle, Michel Maffesoli montre comment le nomadisme peut être considéré comme une des figures emblématiques de notre époque. Sa démarche reste fidèle à une sociologie formiste compréhensive, voulant présenter les phénomènes sociaux et non pas les démontrer. L’auteur entend ainsi mettre en œuvre une « métaphysique sociologique » permettant de montrer le paradoxe contemporain : face à la globalisation du monde, face à une ..

Lady Diana, mídia e mito... o ar do tempo

Interview with Michel Maffesoli, professor of sociology at the Sorbonne, presents a look, both original and pertinent on the social facts that characterized the current era. In this interview, he deals with Lady Daiana, a phenomenon that has taken hold of societies, the media and the collective imagination. The interest of the press by the Princess of Wales and the emphasis given to its tragic end, allow for numerous perspectives of analysis.Entrevista com Michel Maffesoli, professor de Sociologia na Sorbonne, apresenta um olhar, ao mesmo tempo original e pertinente sobre os fatos sociais que caracterizaram a época atual. Nesta entrevista, ele trata de Lady Daiana, fênomeno que tomou conta das sociedades, da mídia e do imaginário coletivo. O interesse da imprensa pela princesa de Gales e o destaque dado ao seu fim trágico, possibilitam inúmeras perspectivas de análise

La fête dans les réseaux de télécommunication : l'Homo Aestheticus Telematicus

Feiern in den Telekommunikationsnetzen : Homo Aestheticus Telematicus. Wir können in dieser wirklichen Welt feiern aber auch in einer zweiten Welt, die virtuelle, gewöhnlich Cyberspace genannt. Hier ist der Mensch frei von den sozialen Verpflichtungen und physischen Zwängen von Raum und Zeit ; sein biologischer Körper verschwindet, um auf immaterieller Weise in den Telekommunikationsnetzen wieder in Erscheinung zu treten. Die Arten der Geselligkeit und der kollektiven Aufregung sind anders als diejenigen, die wir kennen. Der Internaut kann Gemeinschaften bilden und sich mit anderen Personen, die die gleichen Interessen teilen, versammeln : man beobachtet somit die Entstehung von Gemeinschaften mit hohem empathischem Charakter. Am Ende dieses Jahrhunderts befassen wir uns mit einer neuen Geselligkeitsform, die sich in Synergie mit der technologischen Entwicklung entwickelt. Hier habe Ich einige Wege vorgezeigt, um über diese Technogeselligkeit und diesen neuen Menschen, der im Cyberspace lebt und interaktiv handelt und den Ich als Homo Aestheticus Telematicus definiert habe, nachzudenken.Having a good time through the telecommunications network. We can have a good time in the real world, but also in a second world, of virtual reality, commonly called cyberspace. Here, humankind is free from all social obligations and physical constraints of space and time ; his/ her biological body disappears to re-appear in dematerialised form on the telecommunications networks. The forms of social interaction and collective effervescence charge in relation to those which we are familiar with. The internaut can set up communities and join up with other persons sharing the same areas of interest. One can see predominantly empathic communities being set up. At the end of this century we are confronted with a new form of socializing which is developping in synergy with technological development. Here I have just suggested a few leads before thinking about this technosocializing and about the new person who is living and interacting in cyberspace and whom I have defined as Homo Aestheticus Telematicus.Nous pouvons faire la fête dans ce monde réel, mais aussi dans un deuxième monde, le virtuel, communément appelé cyberspace. Ici, l’homme est libre des impositions sociales et des contraintes physiques de l’espace et du temps ; son corps biologique disparaît pour réapparaître sous forme dématérialisée dans les réseaux de télécommunication. Les formes de convivialité et d’effervescence collective changent par rapport à celles que nous connaissons. L’internaute peut former des communautés et se rassembler avec d’autres personnes partageant les mêmes centre d’intérêts : on assiste ainsi à la formation de communautés à forte dominante empathique. Nous sommes confrontés, dans cette fin de siècle, à une nouvelle forme de socialité qui se développe en synergie avec le développement technologique.Festejar en las redes de comunicacion. Podemos festejar en este mundo real, pero también en un segundo mundo, el virtual, comunmente llamado ciberespacio. Aquí el hombre está libre de las imposiciones sociales y las coacciones físicas del espacio y el tiempo ; Su cuerpo biológico desaparece para reaparecer bajo una forma desmaterializada en las redes de comunicación. Las formas de convivencia y efervescencia colectiva cambian respecto a las que conocemos. El cibernauta puede formar comunidades y juntarse a otras personas que compartan los mismos centros de interés : Se asiste así a la formación de comu-nidades de fuerte dominante enfática. Nos enfrentamos en este fin de siglo a una nueva forma de socialidad que se desarrolla en sinergia con el desarrollo tecnológico. He recalcado aquí algunas pistas antes de reflexionar sobre esta tecno-socialidad y este hombre nuevo que vive e interactúa en el ciberespacio y a quien he definido como Homo Aestheticus Telematicus.Casalegno Federico. La fête dans les réseaux de télécommunication : l'Homo Aestheticus Telematicus. In: Agora débats/jeunesses, 8, 1997. Grandes vacances, petits boulots. pp. 105-115