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[N E X T:   Soft Dissection ] Figure 4.1 Figure 4.2 Figure 4.3 Figure 4.4 SOFT DISSECTION Rebecca Puchta This text considers LOL History as the basis for a reflection on a culture of dissection 1 that aims not only at a deeper knowledge of human life, but also to develop a method to (as

In: Re-/Dissolving Mimesis
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practical affairs in (business or personal) life. The movement of messages (communications) from one individual to the other is motivated by the practical movement of dealing with life itself and by keeping abreast of the movement of factical life. The digitization of the logos is a special case of the

In: Messages and Messengers - Von Boten und Botschaften

phatic function is not dependent on speech in this case. According to Nishimura, and I think so too, we are now facing serious confusions at the level of meta-communication. For example, we can’t live alone, but we have to live by sacrificing others to live a better life, or as Fromm pointed out, we

In: Messages and Messengers - Von Boten und Botschaften
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was the god of crossing boundaries (hence his name from ‘herma,’ a boundary marker) especially between Hades and the world of the living, be- tween death and life. The importance of translation in hermeneutics has been described by Hans-Georg Gadamer in his “Truth and Method” (2004) and in his

In: Messages and Messengers - Von Boten und Botschaften

mes- sage theory can become the basis for a complex, non-reductive view of the manifold hierarchies of communication. The postal paradigm conveyed by angeletics should not be misunderstood as an anthropomorphic theory of living beings or even of human beings as merely signal systems. It is just a

In: Messages and Messengers - Von Boten und Botschaften

private sphere of everyday life, will lead to consequential sensory restructurings: Just as water, gas, and electricity are brought into our houses from far off to satisfy our needs in response to a minimal effort, so we shall be supplied with visual or auditory images, which will appear and disappear

Open Access
In: The Distributed Image

glowing red is part of the archival image that the stream transmits, as is the conversational scene that is now unfolding, initially with no further points of reference [figs. 8/9/10]. A coffee klatch in a non-descript living room: a distinguished elderly gentleman sitting in an armchair, calmly smoking

Open Access
In: The Distributed Image
Authors: and

engraved with the phrase “YuQiaoGengDu” ( 渔樵耕读 ), which is a reminder of the traditional agrarian society’s desire for four lifestyles, and a reminder to the Wu clan not to forget the culture of farming, reading, and living on the ground (see Figure 8). The variety of forms and the profound meanings of the

In: Signs and Media
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experiencing the sensation of nomadism while living a settled life. In the final analysis, syntax is a vehicle that carries a sensibility, or a sequence of mental postures. The example Deleuze and Guattari (1986) had in mind was Franz Kafka. The sensibility sedimented in and kept alive by Yiddish allowed Kafka

Open Access
In: Signs and Media