Lying idiots: reality television & lie to me

This article addresses perhaps the key question for Television Studies: Who does television think you are? It argues that Reality Television answers this question by producing its viewers as, in the Classical Greek sense, idiots (meaning private and ignorant persons). Idiots are the perfect target for the advertising dollar that supports commercial television production. As Reg Grundy observes, Reality Television is anything but reality. With its tight framings of reality, it paradoxically operates to sever the viewing self from reality—from the “truth” of life. Lie to Me is the type of television we are left with after the demise of Reality Television. Lie to Me makes us self-conscious, in the strongest sense, and thus sustains the mission of Reality Television. By dragging the notion of reality into its self-serving fictions, it puts the viewer into the dangerous position of being unable to lie to television. If Reality Television constrained reality to falsity, Lie to Me implicates the viewer in the zone where falsity transforms into reality. Lastly, this article enquires into the possibilities, in today’s television ecology, for a mode of TV citizenship that would counter the abject viewing position of the consumerist idiot.

A practical treatise on the law concerning lunatics, idiots, and persons of unsound mind;

Mode of access: Internet.

Middle India as revealed by Chetan Bhagat

The middle classes form the bulk of Indian migrants who head for Australian shores today. Yet, within Australia, general knowledge of the conditions that drive Indians’ determined search for opportunities overseas is limited to the few who have contact with international students and migrants from the sub-continent, and the skewed, melodramatic antics of Bollywood. It is my suggestion that a broader understanding of the underlying reasons that push Indians to migrate to societies like Australia can be had through readings of Chetan’s Bhagat’s four hugely popular novels: Five Point Someone, One night @the Call Center, The 3 mistakes of My life and Two States. Bhagat is a graduate of India’s famed Indian Institute of Technology and a former Non-Resident Indian investment banker who has since returned to live in Delhi. His experiences make him the perfect mouthpiece for middle India and his paperbacks depict that stratum of Indian society’s obsessions with social mobility, marriage, regional and religious divides with great sympathy and conviction. Drawing on observations made during a recent visit to India, I illustrate what an exploration of Bhagat’s paperbacks reveals about everyday, contemporary India and what it adds to Australian understandings of Indians and India today.

Visionnaire 2011

Visionnaire : A screening of postgraduate and masters films

Play ‘Crack the Sky’ - Steffen Hagen
The Priest - Benjamin Engeset
Sitcom Idiots Inc. - Mitchell McTaggart
Playing for it - Jacinta Adams, Alex Dance, Simone Berman, Esteban Ulloa, James Westland & Jarrod Watters
The boy who lived in the cemetery - Kerina Pereira, Emma Robinson, Tim Mitchell, Helin Kusman & Rebecca Drought
A Burger too far - Scott Burgess, Rhys Salmon, Karina McCowan, Tom McCann, Michael Hales & Aidan Truscott
Crimson Drive - Samantha Kuruvita, Shaun McFadyen, Vegard Dahle, Anja Aasheim, Shehan Vestrheim & Mikael Skramesto
Mikael - Kathleen Lynch, David McKinnar, David Davey, Alex Voltz, Gavin Juchnevicius & Shannon McFarland
A Slight Case of Death - David Laub, Tian Zhang, Janine Evans, Josh Horeau, Jacobo Arenas & Ben Teychenne
Neil - Courtney Gardiner, Rebecca Jacobs, Mark D’Alessandro, Jacob Williams, Trygve Nordhammer & Paul Mooney
Little Donnie Berner - Louise Walsh, Bhare Kesmaei, Matthew Skibicki, Krister Svensli & Nicholas Issell
Intervention - Georgie Thomas, Allison Flanagan, Allison Erlanger, Fredrik Waldeland, Torkild Ziegler & Brad Smith
Vicissitudes - Ben Mix, Sinead Lau, Claire Patterson, Joel Buncle, James Magree & Thomas Boarder

Cognitive Comparative Advantage and the Organization of Work: Lessons from Herbert Simon's Vision of the Future

In a marvelous but somewhat neglected paper, 'The Corporation: Will It Be Managed by Machines?' Herbert Simon articulated from the perspective of 1960 his vision of what we now call the New Economy the machine-aided system of production and management of the late twentieth century. Simon's analysis sprang from what I term the principle of cognitive comparative advantage: one has to understand the quite different cognitive structures of humans and machines (including computers) in order to explain and predict the tasks to which each will be most suited. Perhaps unlike Simon's better-known predictions about progress in artificial intelligence research, the predictions of this 1960 article hold up remarkably well and continue to offer important insights. In what follows I attempt to tell a coherent story about the evolution of machines and the division of labor between humans and machines. Although inspired by Simon's 1960 paper, I weave many other strands into the tapestry, from classical discussions of the division of labor to present-day evolutionary psychology. The basic conclusion is that, with growth in the extent of the market, we should see humans 'crowded into' tasks that call for the kinds of cognition for which humans have been equipped by biological evolution. These human cognitive abilities range from the exercise of judgment in situations of ambiguity and surprise to more mundane abilities in spatio-temporal perception and locomotion. Conversely, we should see machines 'crowded into' tasks with a well-defined structure. This conclusion is not based (merely) on a claim that machines, including computers, are specialized idiots-savants today because of the limits (whether temporary or permanent) of artificial intelligence; rather, it rests on a claim that, for what are broadly 'economic' reasons, it will continue to make economic sense to create machines that are idiots-savants.

De la discapacidad como constructo social a las formas alternas del ser y estar en el mundo

La constitución del campo de la discapacidad expresa las condiciones históricas que responden a un concepto particular de hombre y de lo que una cultura pretende ofertar como condición de vida, sentido de vida para sus integrantes. Cada cultura instaura una promesa de proyección para que la existencia de cada uno encuentre una posición, valor y transcendencia. En esto radica el sustento filosófico de vida. Nos interesa para el caso del concepto de discapacidad ubicarla en el marco de la gestión social de su enunciado. Hay una separación abismal entre el discurso de Séguin, el apóstol de los sin razón y el discurso de Galton. Tal pareciera que Galton iba en búsqueda de ofrecer las condiciones para que el hombre alcanzara su perfectibilidad y la civilización el progreso, lo cual derivó en la comparación de los más avanzados en el proceso evolutivo y con ello se apoyó la diferenciación de umbrales de normalidad-anormalidad, en tanto que Séguin parecía seguidor de una ética de la fraternidad. Esta ética reconoce un mundo plural caracterizado por la heterogeneidad. Desde nuestra perspectiva la heterogeneidad requiere ser enfocada desde la diferencia, una diferencia que no se disuelva en los discursos de igualdad o equidad. Se trata de reconocer justamente las dimensiones de la diferencia, de explicitarla, comprenderla, investigarla y hacerla converger con el sentido originario de la educación. A cada diferencia le corresponde una posibilidad de vida dentro del mundo plural que posiblemente está por construirse. Se plantea en el trabajo un decálogo de reflexiones en los que se introduce una reconversión del significante “discapacidad" por la pluralidad de las formas de la existencia humana.

Vignaud pamphlets. Idiocy.

Binder's title.

Studies in word-association; experiments in the diagnosis of psychopathological conditions carried out at the Psychiatric clinic of the University of Zurich, under the direction of C.G. Jung ...

"This book is a translation of a series of papers on the results of the association method applied to normal and abnormal persons, which appeared in the Journal für psychologie und neurologie (vols. III-XVI) and were afterwards collectecd into two volumes."--Translator's pref.

Venting anger in cyberspace: self-entitlement versus self-preservation in #roadrage tweets

The increase in the popularity of social media and access to portable smart-technology means more drivers are using forums to vent their frustrations about driving. A content analysis was performed on 80,923 twitter posts relating to road rage collected over a 13-month period. The aim was to understand what sources of anger drivers report on social media. Approximately two thirds of the analysed tweets related directly to anger over another driver perceived as a perpetrator of inappropriate behaviour. Judgements of the improper speed of other drivers were the most common tweets. However, a general attitude also emerged where other drivers were seen as "idiots," "unskilled," and "should not be driving." Such a downward comparison is likely to predispose drivers to unjustly blame other drivers for frustrating situations that may be out of their control. Twitter appears to be a social media forum commonly used to vent anger by drivers. Posts ranged from text message, a photo of the offending vehicle or of the driver, or a 6-s video filmed while driving. The sample of tweeted angry comments indicated that many drivers used smart technology to express their anger. However, the motivation behind this action may vary and may be to express anger, report the incident, or to warn the public. The findings highlight the need for further research to understand the prevalence and danger of anger-provoked distraction with smart technology.

'A dark / Inscrutable workmanship:' Shining a ‘scientific’ light on emotion and poiesis

Max Nordau’s physiognomic study of criminality, Degeneration (1895), notably dedicated to the Italian pioneer of criminal anthropology Cesare Lombroso, labels poets and other artists—alongside criminals, prostitutes, anarchists, and lunatics—as ‘degenerates’. The Symbolist poets come under particular scrutiny in Nordau’s pseudo-scientific study. Paul Verlaine is described as ‘a repulsive degenerate subject with asymmetric skull and Mongolian face’ (1920 [1895]:128), while Stéphane Mallarmé is said to have ‘long, pointed, faun-like ears’ (131). The emotional and metaphorical intensity of their poetry, for Nordau, is another reflection of their alleged degeneracy. These poets write ‘twaddle’ (116), engaging in a ‘babbling and stammering’ (119) resonant of children and animals, which only ‘imbeciles and idiots’ profess to understand. While the Symbolists are viewed as avant-garde, Nordau is at pains to demonstrate that their irrational use of language actually exposes them as atavistic. Nordau proclaims: ‘clear speech serves the purpose of communication of the actual’ (118). By contrast, the Symbolists, ‘so far as they are honestly degenerate and imbecile, can think only in a mystical, that is, in a confused way… their emotions override their ideas.’

Identified by Nordau as one of the fin de siècle’s degenerates, Oscar Wilde evoked Nordau’s book in a petition for clemency when he was imprisoned in 1896, arguing that Nordau’s findings proved he required medical rather than punitive intervention. His plea was not successful, with Wilde later quipping: ‘I quite agree with Dr Nordau’s assertion that all men of genius are insane, but Dr Nordau forgets that all sane people are idiots’ (cited in Hitchens 2000: 18).