Reconfiguring architectural space through photography

Depending on facilities and technologies available at various periods of the world history, architects used various tools like drawings, paintings, miniatures, models, computers, fine arts platforms to represent their design before and after construction. “Representation includes everything people construct to be known as a visual record or figurative manifestation of that reality. […] Within this approach, architects usually reduce the definition of representation to the creation of such visual forms as drawings or models that selectively double or imitate the physical reality of a building. I would like to move beyond this traditional view to define representation as a culture-specific and dynamic process of establishing the relationships between reality and the signs created to symbolize this reality. In this process, reality becomes thinkable, and its meanings are symbolically assigned.” (Piotrowski and Robinson 2001: 42

Journalism in Second Life

Our research seeks to understand the emerging journalism practiced in Second Life—a computer-generated alternative reality. Framed by postmodernism, this study uses an ideological analysis to evaluate the three Second Life newspapers: the Alphaville Herald, the Metaverse Messenger and the Second Life Newspaper. We suggest that journalism in Second Life focuses on community building and education, considers the influence of the on-line world to resident members\u27 off-line lives and raises important questions about freedom of expression

Pynchon’s Against the Day: Bilocation, Duplication, and Differential Repetition

In Against the Day, Pynchon is obsessed with twoness, double worlds, as well as dual realities, and like Deleuze’s concept of repetition, these duplications and twinships are not merely repetition of the same, rather they allow for creativity, reinvention, and becoming. Pynchon’s duplication of fictional and spectral characters intends to critique the notion of identity as does Deleuzian concept of repetition. Not attached to the representational concept of identity as the recurrence of the same, Pynchon’s duplications decenter the transcendental concept in favor of a perpetual becoming and reproduces difference and singularity. Like Deleuze, Pynchon eschews an identity that is always guaranteed, and shows that the repetition of an object or a subject is not the recurrence of the original self-identical object or person. Moreover, Iceland spar, the mystifying calcite, with its doubling effect provides the reader with a view of a world beyond the ordinary, actual world, which is quite similar to what Pynchon’s novel does per se

Ishiguro's Inhuman Aesthetics

The question of what it means to be human pervades Kazuo Ishiguro's novel Never Let Me Go, which gradually reveals a counterfactual twentieth-century England where clone colonies provide ready supplies of organs for donation. In the tradition of Aldous Huxley's Brave New World (1932) and George Orwell's 1984 (1949), the novel envisions a dystopian civil society where clones struggle to comprehend the significance of their own circumscribed personhood. Perhaps unsurprisingly, this interrogation of what it means to be human emerges through a critique of Romantic-inspired assumptions about aesthetics and empathy. While the novel attracts attention for its theme of genetic engineering, its deepest anxieties arguably concern the ethics of artistic production and consumption in an age of multiculturalism and globalization. Through its veneer of science fiction, Never Let Me Go offers an allegory both for national concerns about the state of England and for transnational fears about rising global inequality. In its portrait of the systematic exploitation of the clones and its implicit exploration of vulnerable actors in our modern economic order, the novel indicts humanist conceptions of art as a form of extraction that resembles forced organ donation. If Romantic-inspired views of empathy rely on the claim that art reveals the human soul, Ishiguro's novel implies that the concept of the soul invokes a fundamentally exploitative discourse of use value. In this respect, Never Let Me Go shares in a pervasive late-twentieth-century cultural skepticism about the viability of empathetic art. [End Page 785] Yet Ishiguro's critique does not—as might be expected—abandon the ethical potential of works of art. Instead, it makes a case for an ethics offering a very different approach to art and empathy that relies on the recognition of the inhuman. As an alternative to humanist modes of representation, Ishiguro's inhuman style suggests that only by recognizing what in ourselves is mechanical, manufactured, and replicated—in a traditional sense, not fully human—will we escape the barbarities committed in the name of preserving purely human life. Never Let Me Go implies that if there is to be any empathetic connection with Ishiguro's protagonists, it will not occur through the consoling liberal realization that clones are humans, just like us. It will evolve through the darker realization that art, along with the empathy it provokes, needs to escape the traditional concept of the human. The novel thus calls for what seems like a contradiction in terms: an empathetic inhuman aesthetics that embraces the mechanical, commodified, and replicated elements of personhood. While inhuman is often used as a synonym for cruel or unethical, Ishiguro's novel suggests exactly the reverse. As its aesthetics of replication allows us to sympathize with others without recourse to such constraining ideals, Never Let Me Go reinvents empathy for a posthumanist age

Modern ‘live’ football: moving from the panoptican gaze to the performative, virtual and carnivalesque

Drawing on Redhead's discussion of Baudrillard as a theorist of hyperreality, the paper considers the different ways in which the mediatized ‘live’ football spectacle is often modelled on the ‘live’ however eventually usurps the ‘live’ forms position in the cultural economy, thus beginning to replicate the mediatized ‘live’. The blurring of the ‘live’ and ‘real’ through an accelerated mediatization of football allows the formation of an imagined community mobilized by the working class whilst mediated through the sanitization, selling of ‘events’ and the middle classing of football, through the re-encoding of sporting spaces and strategic decision-making about broadcasting. A culture of pub supporting then allows potential for working-class supporters to remove themselves from the panoptican gazing systems of late modern hyperreal football stadia and into carnivalesque performative spaces, which in many cases are hyperreal and simulated themselves

Transgression of Postindustrial Dissonance and Excess: (Re)valuation of Gothicism in Jim Jarmusch’s Only Lovers Left Alive

The paper gives insight into the revaluation of popular Gothic aesthetics in Jim Jarmusch’s 2014 production Only Lovers Left Alive. Drawing on critical theory and the postmodern theoretical framework, the article suggests that the film transgresses contemporary culture immersed in a “culture of death” that has produced a vast amount of cultural texts under the rubric of “Gothicism.” By considering Jean Baudrillard’s concept of transaesthetics and Judith Halberstam’s writings on contemporary monstrosity, the paper shows that a commodified Gothic mode has lost its older deconstructive functions that operated on the margins of the mainstream. Now entirely focused on the duplication of the same aesthetic codes and signs, Gothic productions conform to the rules of postindustrial culture, enriching entertainment imagery with the neutralized concept of “otherness.” Hence, the article engages primarily with Jarmusch’s indie aesthetics that goes beyond easily recognizable patterns and generic conventions and allows the director to emphasize that the arts are rejuvenating forces, the antidote to a commoditized environment. Then, the focus is on the construction of main characters—Adam and Eve, ageless vampires and spouses—who thanks to nostalgic theatricality and performance reconfigure the mainstream monstrosity. Ultimately, the article emphasizes that Jarmusch’s film, to a large extent, becomes a warning against the inevitable results of advanced capitalism practiced on a global scale