Conferences – Page 2 – medieninitiative

CFP: 2024 Stanford-Leuphana Academy — “Art, Technology, and the Problem of Acceleration”

I am happy to announce the call for papers for the 5th annual Stanford-Leuphana Academy for Media Studies, which will again take place in Berlin (June 24-28, 2024)!

Stanford-Leuphana Summer Academy
on Humanities and Media 2024

Open to advanced PhD candidates

Date: June 24-28, 2024

Location: Stanford Berlin, Haus Cramer, Pacelliallee 18, 14195 Berlin

Application Deadline: January 15, 2023

2024 topic: »Art, Technology, and the Problem of Acceleration«

For the last two hundred years, any number of writers and scholars have claimed that life is speeding up. As early as 1880 Goethe called the emerging industrial era “velociferous.” In today’s information era, such diagnoses flourish from popular punditry to Paul Virilio’s “Dromology,” Hartmut Rosa’s “Social Acceleration” and, of course, the philosophers of “Accelerationism.” An even older line of thought, a line we can trace back to Newton and Galileo, reminds us that in physics, and perhaps in the social world too, acceleration is always linked to forces of resistance, to inertia and redirection. Today such resistance ranges from a booming deceleration and disconnection industry to reactionary critiques of modernity, from institutional inertia and foot-dragging to the persistence of habits, emotions, mindsets, and values.

How can we understand this interplay of acceleration, technology, and inertia? What roles might media, art, and technology play in processes of acceleration and resistance? Can the study of literature or painting or multimedia sculpture, for instance, help us explore the forces driving acceleration? Give us new ways to understand the refusal to accelerate? What roles has aesthetics played in the economic, organizational, and technological changes under way around the world? And can we make new forms, new stories or images or objects, that let us imagine how we might do things differently?

We aim to bring together emerging scholars from a variety of fields to explore these and related questions. We welcome applications from across the humanities, the arts, and the social sciences. We hope to work collectively and to give participants a newly multidisciplinary toolkit with which to analyze acceleration and deceleration, in the past, the present, and the future.

Core Faculty

1. Timon Beyes (Sociology of Organization and Culture, Leuphana)

2. Shane Denson (Film & Media Studies/Modern Thought & Literature, Stanford)

3. Ute Holl (Media Studies, Basel)

4. Sybille Krämer (Philosophy, Leuphana)

5. Claus Pias (History and Epistemology of Media, Leuphana)

6. Aileen Robinson (Theater & Performance Studies/Modern Thought & Literature, Stanford)

7. Fred Turner (Communication, Stanford)

Special Guest

Wolfgang Ernst (Media Theory, Humboldt University Berlin)

Application

All applications from advanced doctoral candidates must be submitted electronically in PDF format. Please submit your CV (1-2 pages) along with a 500-word abstract of your topic and a short letter of intent explaining why you would like to attend this Summer Academy.

Please use the following naming convention for your application files: Lastname_CV.pdf,

Lastname_Abstract.pdf, Lastname_Letter_of_Intent.pdf.

Please email your applications by January 15, 2024 to stanleu@leuphana.de.

The working language of the Summer Academy will be English. The organizers will cover travel (economy) and accommodation costs for the time of the summer school. No additional fees will be charged.

General information

The Stanford-Leuphana Summer Academy addresses the intersection between individual humanities disciplines and studies of media and technology from a variety of historical, systematic, and methodological perspectives. As we live in a time when new technologies are emerging at an increasingly rapid pace, the Academy seeks to address vital questions about how different media can drive political and social change, but it also inquires into the assumptions and values that produce technological artifacts. Media studies and media theory intersect with various disciplines in the humanities and social sciences that treat the transmission of information, the formation of social networks, and the embodiment of knowledge in technological artifacts. Therefore, the Academy will bring together faculty and students from various branches of the humanities and social sciences to think about how »mediality« permeates these disciplines in distinct ways; we will approach these issues not only from a robustly interdisciplinary vantage but also by way of comparative cultural and historical perspectives. In this way, the Academy will contribute to our understanding of the fundamental ways that forms of media and technological mediation inform disciplinary knowledge across the humanities, as well as the ways that these disciplinary knowledge formations are an essential precondition to any serious thinking about mediality.

Correlative Counter-Capture in Contemporary Art @ ASAP/14

Rafael Lozano-Hemmer, “Pulse Index”, 2010. “Recorders”, Museum of Contemporary Art, Sydney, 2011. Photo by: Antimodular Research

On Saturday, September 30, at 9am Pacific Time, I’ll be giving the following talk at ASAP/14 (online):

Correlative Counter-Capture in Contemporary Art

Computational processing takes place at speeds and scales that are categorically outside human perception, but such invisible processing nevertheless exerts significant effects on the sensory and aesthetic—as well as political—qualities of artworks that employ digital and/or algorithmic media. To account for this apparent paradox, it is necessary to rethink aesthetics itself in the light of two evidently opposing tendencies of computation: on the one hand, the invisibility of processing means that computation is phenomenologically discorrelated (in that it breaks with what Husserl calls the “the fundamental correlation between noesis and noema”); on the other hand, however, when directed toward the production of sensory contents, computation relies centrally on statistical correlations that reproduce normative constructs (including those of gender, race, and dis/ability). As discorrelative, computation exceeds the perceptual bond between subject and object, intervening directly in the prepersonal flesh; as correlative, computation not only expresses “algorithmic biases” but is capable of implanting them directly in the flesh. Through this double movement, a correlative capture of the body and its metabolism is made possible: a statistical norming of subjectivity and collectivity prior to perception and representation. Political structures are thus seeded in the realm of affect and aesthesis, but because the intervention takes place in the discorrelated matter of prepersonal embodiment, a margin of indeterminacy remains from which aesthetic and political resistance might be mounted (with no guarantee of success). In this presentation, I turn to contemporary artworks combining the algorithmic (including AI, VR, or robotics) with the metabolic (including heartrate sensors, ECGs, and EEGs) in order to imagine a practice of dis/correlative counter-capture. Works by the likes of Rashaad Newsome, Rafael Lozano-Hemmer, Hito Steyerl, or Teoma Naccarato and John MacCallum point to an aesthetic practice of counter-capture that does not elude but re-engineers mechanisms of control for potentially, but only ever locally, liberatory purposes.

Media Aesthetics V || Rhetoric, Media, & Publics Summer Institute 2023

This July, I am excited to be one of the faculty at the Media Aesthetics Summer Institute at Northwestern University, along with Nico Baumbach, Dahye Kim, Hannah Zeavin, and Chenshu Zhou. Please consider applying if this intensive, interdisciplinary workshop could benefit your work. The call for applications and further info are below:

Call for Applications

2023 Summer Institute in Rhetoric, Media, and Publics

Northwestern University, Evanston, IL 60208
In Person, July 17–21, 2023
The deadline for applications is Tuesday June 6, 2023

Media Aesthetics V:
The annual Rhetoric, Media, and Publics Summer Institute at Northwestern University is scheduled to be held on July 17-21, 2023 (with arrival July 16 and departure July 22).

Institute conveners are Dilip Gaonkar (Rhetoric, Media, and Publics, Northwestern University) and James J. Hodge (English, Northwestern University).

The theorization of media often begins with a story about the history of the senses and the sensorium and how that history might be understood in terms of the ways new technologies transform our individual and collective abilities to see, hear, and communicate. The 21^st-century computational saturation of culture by mediated forms as the infrastructure of ordinary life poses new challenges to this project. While many projects emphasize the algorithmic and technical dimensions of the internet age, the media aesthetics project (now in its 5^th year) is devoted to exploring ordinary experience. How, for instance, does the rise of internet culture into culture as such bring into being new forms of social belonging, personhood, and collective desire? What aesthetic forms — new or old — grant the most critical traction on grasping our historical present? What critical/interpretive languages do we need to devise to respond constructively to the politically vexed and culturally fragmented ethos of the present? In this project, we hope to explore and interrogate the mediated experience of the present as it mutates, propelled by the rapidly shifting dynamics of capitalist modernity, and while mutating both discloses and conceals the possibilities and perils before us.

Institute Format and Application Process

The institute will consist of five days of presentations and discussions led by visiting scholars and Northwestern faculty. This year’s visiting scholars include: Nico Baumbach (Columbia University), Shane Denson (Stanford University), Hannah Zeavin (Indiana University), and Chenshu Zhou (University of Pennsylvania). This year’s contributing Northwestern University faculty includes Dahye Kim (Asian Languages and Cultures).

The institute is sponsored by the Center for Global Culture and Communication (CGCC), an interdisciplinary initiative of Northwestern University’s School of Communication. The CGCC will subsidize transportation (up to $250), lodging (double-occupancy), and some meals (breakfast and lunch every day and two group dinners) for admitted students. Applicants should send a brief letter of nomination from their academic advisor, along with a one-page statement explaining their interest in participating in this year’s institute, to the summer institute coordinator Bipin Sebastian (bipinsebastian@u.northwestern.edu) We will adopt a policy of rolling admissions. Priority will therefore be granted to strong applications that are submitted in a timely fashion, preferably by June 6, 2023. All inquiries should be directed to Bipin Sebastian.

Summer Institute Schedule (tentative):

Monday 7/17

Welcome and Introductions (am): Dilip Gaonkar & James J. Hodge

Shane Denson talk (pm): “Of Algorithms, Aesthetics, and Embodied Existences”

Tuesday 7/18

Denson workshop (am)

Chenshu Zhou talk (pm): “The Boredom and Excitement of Live Streaming”

Dahye Kim talk (pm): “Korean Writing in the Age of Multilingual Word Processing: Reterritorialization of Scripts and the Cultural Technique of Writing”

Wednesday 7/19

Zhou workshop (am)

Nico Baumbach talk (pm): “Conspiracy as Theory, Theory as Conspiracy”

Thursday 7/20

Baumbach workshop (am)

Hannah Zeavin talk (pm): ” Screening Mother, Coding Baby: Attachment, Deprivation, and the American Prison”

Friday 7/21

Zeavin workshop (am)

Faculty Bios:

Nico Baumbach Nico Baumbach is Associate Professor of Film and Media Studies at Columbia University. His research and teaching focus on critical theory, film and media theory, documentary, and the intersection of aesthetic and political philosophy. He is the author of Cinema/Politics/Philosophy (Columbia University Press, 2019) and The Anonymous Image: Cinema Against Control (Columbia University Press, Forthcoming). He is currently working on a book on the relationship between critical theory and conspiracy theory.

Shane Denson is Associate Professor of Film and Media Studies and, by Courtesy, of German Studies and of Communication at Stanford University, where he also serves as Director of the PhD Program in Modern Thought & Literature. His research interests span a variety of media and historical periods, including phenomenological and media-philosophical approaches to film, digital media, and serialized popular forms. He is the author of Post-Cinematic Bodies (2023), Discorrelated Images (2020), and Postnaturalism: Frankenstein, Film, and the Anthropotechnical Interface (2014). See shanedenson.com for more information.

Dahye Kim is an Assistant Professor of Asian Languages and Cultures at Northwestern University. Her research and teaching focus on modern Korean literature and culture, critical approaches to media history, and the cultural dimensions of communication technologies in East Asia. Dahye is particularly interested in exploring the evolving significance and signification of literature and literacy in the digital age. Her current project, tentatively titled “Techno-fiction: Science Fictional Dreams of Linguistic Metamorphosis and the Informatization of Korean Writing,” delves into the radical transformation of writing and literature in the new technological environment of the 1980s and 1990s South Korea.

Hannah Zeavin is a scholar, writer, and editor. She is an Assistant Professor of the History of Science at the University of California at Berkeley (Department of History & The Berkeley Center for New Media). Zeavin is the author of The Distance Cure: A History of Teletherapy (2021) and Mother’s Little Helpers; Technology in the American Family (forthcoming), both from MIT Press. She is the Founding Editor of Parapraxis.

Chenshu Zhou (she/her) is Assistant Professor of Cinema Studies in the History of Art Department and the Cinema and Media Studies Program at the University of Pennsylvania. She received her PhD from Stanford University. Zhou’s research explores a variety of questions related to the moving images, in particular spectatorship, exhibition, and temporality. She is the author of Cinema Off Screen: Moviegoing in Socialist China (University of California Press, 2021), which received the 2022 Best First Book Award from the Society of Cinema and Media Studies. Her second ongoing book project investigates the relationship between work and screen media consumption against China’s transition from socialism to neoliberal authoritarianism.

Temporal Mediations in Digital Capitalism — Feb. 11, 2023 at UPenn

I am excited to be participating in the 2023 Wolf Conference on “Temporal Mediations in Digital Capitalism” on February 11 at the University of Pennsylvania. I am grateful to Chenshu Zhou for the invitation.

My talk is titled “On the Temporal Technics of Metabolic Capitalism”:

In this presentation, I hope to uncover the temporal dynamics of an emerging system of metabolic capitalism. This system takes aim at embodied and environmental exchanges, including organic processes such as heart rate, brainwave activity, and eye movement, targeting the body as both a resource to be mined and an object to be shaped. Wearables such as the Apple Watch, smart exercise machines like the Peloton or Mirror workout systems, and consumer-grade EEG devices marketed to help improve attention or to assist with mindfulness or meditation—all of these institute a system of “training” that aims to discipline the user’s bodymind and make it more productive. Unlike earlier disciplinary regimes, however, this newer one situates screens and other interfaces as the site of interactive real-time feedback between metabolic processes and subjective and social efforts to transform them. Accordingly, these apparatuses operationalize a temporality that undercuts the threshold of subjective perception, intervening directly in the prepersonal time of embodiment itself, thus enlisting users in an experiment with metabolic and phenomenological time that has far-reaching consequences for our embodied and social existences. (It goes without saying that corporations will extract value from the experiment regardless of its success or failure, however such outcomes might be defined.)

From a media-theoretical perspective, the new interventions mark a significant update from the past-oriented or memorial functions of recording technologies like the cinema as well as the “ontology of liveness” or presence attaching to television; in their place, post-cinematic technologies such as those discussed here are future-oriented or protentional, and they therefore participate in a potential pre-formatting of subjectivity and embodiment. In political economic terms, these technologies therefore also mark an important update in the organization of social materiality itself; that is, they shift from what Sartre in his late, Marxist work identified as the “practico-inert” (in light of the way that commodities and other forms of “worked matter” store past human praxis while condensing it into inert objective form), to a futural technics of what I call the “practico-alert”—where proactively surveillant technologies intervene more directly in subjectivation processes and put us, like the new machines, in a constant state of alert. Finally, whereas Sartre’s practico-inert organized social structures around itself (Sartre’s class-oriented formation of the “seriality,” for example, which Iris Marion Young takes as the basis for thinking gender as a socially enforced typification process), these new futural technologies must be interrogated also in terms of their social agencies as important vectors of typification (racialization, gendering, and dis/abling, among others) and futural or preemptive interpellation.

Further info about the conference, including the complete line-up of speakers and abstracts can be found here.

CFP: 2023 Berkeley-Stanford-SFMOMA Symposium

CFP_ 2023 Berkeley-Stanford… by medieninitiative

This year’s Berkeley-Stanford Symposium will again take place at SFMOMA on April 28, 2023. This is always an exciting event, open to graduate student presenters working in art history, visual culture, film and media studies, and interdisciplinary spaces. This year’s theme is “In-Between: Art and Cultural Practices from Here.”

Please see the CFP above. Those interested should submit an abstract no longer than 300 words and a brief bio by February 28th to berkeleystanford2023@gmail.com.

CFP: 2023 Stanford-Leuphana Academy for Media Studies — “Media and Cultural Change”

I am happy to announce the call for papers for the 4th annual Stanford-Leuphana Academy for Media Studies, which will again take place in Berlin (June 25-30, 2023)!

The topic this year is “Media and Cultural Change”

Our core faculty this year are:

Timon Beyes (Sociology of Organisation and Culture, Leuphana)
Shane Denson (Film and Media Studies, Stanford)
Marisa Galvez (French, Italian, and German Studies, Stanford)
Karla Oeler (Film and Media Studies, Stanford)
Claus Pias (History and Epistemology of Media, Leuphana)
Fred Turner (Communication, Stanford)
Sybille Krämer (Philosophy, Leuphana)
Ruth Mayer (American Studies, Hannover)
Bernhard Siegert (History and Epistemology of Cultural Techniques, Weimar)

Special Guests:

Simon Denny (University of Fine Arts Hamburg)
Wolfgang Ernst (Media Studies, Humboldt University Berlin) — to be confirmed

As in previous years, travel and accommodation costs will be covered for graduate students accepted to the Academy, and there will be no additional fees for participation. So please consider applying and spread the word to qualified graduate students!

Deep Violence — Talks at NYU Digital Theory Lab and University of Siegen

Last week I had the honor of presenting some new material at Leif Weatherby’s Digital Theory Lab at NYU, and this week I’ll be traveling to Siegen, Germany, to present another version of this material, focused on the “deep violence” of DeepFakes.

I’m especially excited to present this material, as it draws on a new book project, titled Post-Cinematic Bodies, a draft of which I have just completed! Stay tuned for more!

(Post)Cinematic Operations: Envisioning Cameras from the Bolex to Smart Sensors — #SCMS22

On Thursday, March 31 (5pm Central US time), I’ll be participating along with Jihoon Kim, John Powers, and Deborah Levitt in a panel titled “(Post)Cinematic Operations: Envisioning Cameras from the Bolex to Smart Sensors” at this year’s (virtual) SCMS conference.

My paper is titled “AI, Deep Learning, and the Aesthetic Education of the ‘Smart’ Camera.” Here’s the abstract:

The merging of “smart” technologies with imaging technologies creates a number of conceptual difficulties for the definition of the word camera. It also creates a number of aesthetic and phenomenological problems for human sensation. As I argued in my book Discorrelated Images, the microtemporal speed of computational processing inserts itself in between the production and reception of images and endows the camera with an affective density that distinguishes it from a purely mechanical reproduction of visible forms; in processes like motion prediction and motion smoothing, the distinction between camera and screen itself breaks down as images are generated on the fly during playback. This presentation takes these considerations further to think about the ways that artificial intelligence further transforms inherited forms and functions of camera-mediation, both in physical apparatuses (e.g. smartphones and drones) and virtual ones (e.g. software-based image generation in videogames, DeepFake videos, AR, or VR). The analysis proceeds by looking at concrete instances such as the “Deep Fusion” technique employed on recent iPhones, which use the A15 Bionic processor—a so-called “neural engine”—to create a composite image combining pixels from a quick burst of digital photos. Beyond merely technical advances, I argue, such “smart” camera processes effect a subtle but significant transformation of our own aesthetic senses, insinuating computational processes in both our low-level processing of sensation and our high-level aesthetic judgments (and thus also algorithmically inserting racial and gendered biases, among other things). A techno-phenomenological analysis, which attends both to technological factors and to the embodied spatiotemporal parameters of human perception, provides the basis for a robustly cultural understanding the “smart” camera, including its role in “re-educating” our aesthetic senses.

SLSA Panel: “DeepFake Energies” #SLSA21

On Saturday, October 2, 2021, at 1pm Eastern / 10am Pacific, I will be participating along with Hannah Zeavin, Casey Boyle, and Hank Gerba in a panel on “DeepFake Energies” at the Society for Literature, Science, and the Arts (SLSA) conference (via Zoom).

The panel thinks about the energies invested and expended in DeepFake phenomena: the embodied, cognitive, emotional, inventive, and other energies associated with creating and consuming machine-learning enabled media (video, text, etc.) that simulate human expression, re-create dead persons, or place living people into fake situations. Drawing on resources from phenomenology, psychoanalysis, media theory, and computational exploration, panelists trace the ways that the generative energies at the heart of these AI-powered media transform subjective and collective experiences, with significant consequences for gender, race, and other determinants of political existence in the age of DeepFakes.

Here are the abstracts:

On the Embodied Phenomenology of DeepFakes (Shane Denson, Stanford)

DeepFake videos pose significant challenges to conventional modes of viewing. Indeed, the use of machine learning algorithms in these videos’ production complicates not only traditional forms of moving-image media but also deeply anchored phenomenological categories and structures. By paying close attention to the exchange of energies around these videos, including the consumption of energy in their production but especially the investment of energy on the part of the viewer struggling to discern the provenance and veracity of such images, we discover a mode of viewing that both recalls pre-cinematic forms of fascination while relocating them in a decisively post-cinematic field. The human perceiver no longer stands clearly opposite the image object but instead interfaces with the spectacle at a pre-subjective level that approximates the nonhuman processing of visual information known as machine vision. While the depth referenced in the name “DeepFake” is that of “deep learning,” the aesthetic engagement with these videos implicates an intervention in the depths of embodied sensibility—at the level of what Merleau-Ponty referred to as the “inner diaphragm” that precedes stimulus and response or the distinction of subject and intentional object. While the overt visual thematics of these videos is often highly gendered (their most prominent examples being involuntary synthetic pornography targeting mostly women), viewers are also subject to a”ective syntheses and pre-subjective blurrings that, beyond the level of representation, open their bodies to fleshly “ungenderings” (Hortense Spillers) and re-typifications with far-reaching consequences for both race and gender.

No More Dying (Hannah Zeavin, UC Berkeley)

“No More Dying” concerns itself with the status of DeepFakes in psychic life on the grounds of DeepFakes that reprise the dead. In order to think about whether DeepFakes as surrogates constitute an attempt at eluding pain—a psychotic technology—or are a new form of an ancient capacity to symbolize pain for oneself (Bion 1962), I will return to the status of objects as melancholic media and what this digital partial-revivification might do to and for a psyche. Is creating a virtual agent in the likeness of a lost object a new terrain (a new expression of omnipotent fantasy) or is it more akin to the wish fulfillment at the center of transitional phenomena and dreaming? Does a literal enactment and acting out lead to, as Freud would have it, a mastery and working through—or does the concrete nature of gaming trauma lead to a melancholic preservation of an internal object via an investment in the mediatized external object? Beyond the psychical implications of this form of reviving the dead, the paper troubles the assumptions and politics of this nascent practice by asking whose dead, and whose trauma, are remediated and remedied this way. More simply, which dead are eligible for reliving and, recalling Judith Butler’s question—which lives are grievable?

Low Fidelity in High Definition (Casey Boyle, UT Austin)

When thinking about DeepFakes, it is easy to also think about theorist Jean Baudrillard. It was Baudrillard who, early and often, rang alarm bells regarding the propensity of images and/as information to become unmoored from any direct referent. DeepFakes seem to render literal the general unease with the ongoing mediatization that Baudrillard traced. However, the uncertainty about a “real” is not only because of this severing real from fake, but is also because of a prior condition of media since, as Baudrillard claims, “… a completely new species of uncertainty results not from the lack of information but from information itself and even from an excess of information” (Baudrillard, 1985). The excessive overload of mediatization enables DeepFakes to persist as a threat because the energy and e”ort required to validate any given piece of media is an unsustainable practice when there are so many to verify. It seems then the only response to overload is to generate…more. This presentation reports on an ongoing project to re-energize Baudrillard by computationally generating new texts. Using an instance of GPT-3 machine learning—one trained on Baudrillard’s texts—the presenter will rely on “new” primary texts to comment on the rise of DeepFakes, Post-Truth, and Fake News. Ultimately, this presentation, relying on “new” primary work from Baudrillard, argues that we are not entering an era of Post- Truth but of Post-Piety, which is an era in which we have failed to spend energy building agreement and commonplace.

A Gestural Technics of Individuation as Descent (Hank Gerba)

Googling “What is a DeepFake?” returns a vertiginous list of results detailing the technical processes involved in their production. Operational images par excellence, DeepFakes have spawned an industry of verification practices meant to buttress the epistemological doubt their existence sows. It would seem then that to be concerned with DeepFakes is to be concerned with veridicality, but, as this presentation argues, this problematic is derivative of, and entangled with, an aesthetic encounter. What if we approach DeepFakes otherwise, arriving at, rather than departing from, a causal understanding of their technicity? When a DeepFake “works,” it succeeds in satisfactorily producing gestures characteristic of the person it has “learned” to perform—through these gestures it means them, and only them. The question DeepFakes pose, then, is no longer simply “Is this video a true representation of X?” but “Is this performance true to X?” Gestures therefore plunge us into the aesthetics of personhood; they are, as Vilém Flusser argues, that which mediate personhood by bringing it into the social manifold of meaning. By linking Flusser’s theory of gesture with Gilbert Simondon’s theory of individuation, this presentation concludes by arguing that DeepFakes are a gestural technics of individuation—machinic operations which enfold personhood within the topological logic of gradient descent.

Post-Cinematic Animation

Today I presented a short paper on “Post-Cinematic Animation” as part of a roundtable discussion at the Society for Animation Studies. The roundtable, on “Expanded Animation,” was organized by Deborah Levitt and Phillip Thurtle, and also included Heather Warren-Crow, Misha Mihailova, and Thomas Lamarre—all of whom gave excellent papers. Here’s mine:

My recent book Discorrelated Images (Duke UP 2020) is not first and foremost intended as an intervention in the field of animation studies. Rather, it is an attempt to bring together some of the primarily aesthetic concerns of cinema studies and visual culture more generally with media philosophical and media archaeological interests in the invisible, or anaesthetic if not positively anti-aesthetic, dimensions of technical infrastructures in order to understand how, on the one hand, images have become unyoked from subjective perception and how, on the other hand, this post-phenomenological “discorrelation” opens new avenues of political control and subjectivation. In short, algorithmic images are processed in microtemporal intervals that elude the window of subjective perception; operating faster than us, they thus not only exceed perceptual objecthood but also anticipate our subjectivities; with their predictive or protentional, future-oriented operations, such images mark a significant departure from the past-based recording paradigm of a cinematic media regime, such that post-cinematic media become potent agencies or vectors that lead the way in shaping who we will be; and they do this by operating at or on the cusp between the visible and the invisible, the subjective and the pre-subjective, the aesthetic and the insensible.

But if, as I have said, this argument is not primarily framed in terms of animation studies, it necessarily implicates animation as both a thematic and a medial site of change. In a thread that runs through the book, the question of animation becomes a question precisely of the difference between cinema and post-cinema, one that resonates, in many ways, with Lev Manovich’s argument in the mid-1990s that the postindexical images of “digital cinema” are closer in spirit (and, in some respects, closer materially) to pre-cinematic technologies of animation—phenakistiscopes, thaumatropes, zoetropes, and the like—than to cinema in its classical form. Beyond formal and technical dimensions, I am interested in the philosophical implications, such as those foregrounded by Alan Cholodenko who, writing even earlier than Manovich, argued that “the idea of animation” should be approached “as a notion whose purchase would be transdisciplinary, transinstitutional, implicating the most profound, complex and challenging questions of our culture, questions in the areas of being and becoming, time, space, motion, change—indeed, life itself.” My approach to animation, as the locus of a media-historical transformation that also concerns a reconfiguration of subjectivation’s material parameters, therefore mediates between Manovich’s technical focus and Cholodenko’s philosophical one. I therefore follow Deborah Levitt in her recent probing of animation as “the dominant medium of our time”—by which she refers not to a specific technique but to a broad cultural and sociotechnical condition, which is related as much to moving-image technologies as to biomedical ones (from “novel developments in the biological sciences that open possibilities for producing living beings” to antidepressants and hormone therapy for transgender people); for Levitt, in short, ours is “the age of the animatic apparatus.”

Two other recent theoretical interventions, by Esther Leslie and Joel McKim (writing in a special issue of Animation) and Jim Hodge (in his book Sensations of History: Animation and New Media Art), both suggest that animation mediates between human sense and the insensible processes of computation—a suggestion that helps ground the interrelation of concrete changes in media infrastructure and the forms of subjectivity that they subtend. For example, processes like motion smoothing, in which our so-called “smart TVs” algorithmically compute new images between visible frames and engage in a real-time generative tweening operation, or DeepFake and related AI-driven imaging processes that categorically elude perception in their black boxed operation—such acts of animation in its computationally expanded field activate what Merleau-Ponty referred to as the “inner diaphragm” between subjectivity and objectivity, which, “prior to stimuli and sensory contents, […] determines, infinitely more than they do, what our reflexes and perceptions will be able to aim at in the world, the area of our possible operations, the scope of our life.” That is, algorithmic animation is situated between embodied sensation and the circuits of computational processing, and it thus sets such a pre-subjective and likewise pre-objective membrane in motion, fundamentally recomputing what counts as an image and what our relation to it is. If this means that what Husserl called “the fundamental correlation between noesis and noema,” or the relational bond between perceptual consciousness and its intentional objects, is called into question by computational processes, then animation’s central role as mediator ensures that such discorrelation is not the end but the reinvigoration of embodied sensation—indeed, a redefinition of life itself in the contemporary world.

References:

Cholodenko, Alan. “Introduction.” In The Illusion of Life, edited by Alan Cholodenko, 9-36. Sydney: Power Publications, 1991.

Denson, Shane. Discorrelated Images. Durham: Duke University Press, 2020.

Hodge, James J. Sensations of History: Animation and New Media Art. Minneapolis: University of Minnesota Press, 2019.

Husserl, Edmund. The Phenomenology of Internal Time Consciousness. Translated by James Churchill. Bloomington: Indiana University Press, 1964.

Leslie, Esther, and Joel McKim. “Life Remade: Critical Animation in the Digital Age.” Animation 12.3 (2017): 207-213.

Levitt, Deborah. The Animatic Apparatus: Animation, Vitality, and the Futures of the Image. Winchester, UK: Zero Books, 2018.

Manovich, Lev. “What Is Digital Cinema?” In Post-Cinema: Theorizing 21st-Century Film, edited by Shane Denson and Julia Leyda, 20-50. Falmer, UK: REFRAME Books, 2016.

Merleau-Ponty, Maurice. Phenomenology of Perception. Translated by Colin Smith. New York: Routledge, 2002.