By Toivo Koivukoski
During this targeted, enlightening monograph, Toivo Koivukoski explores the situations that experience led sleek society to exploit the concept that of growth as a surrogate cosmology that offers participants a feeling of position and objective. through linking a number of old paradigms from German Idealist philosophy to modern philosophies of know-how, this paintings of political concept describes an alternate, immanent trend of improvement that's, in a feeling, pushed through its personal accidental effects. The meditations defined inside this booklet map out the hypertext pathways of our worldwide process, making its constitutive family members and underlying notion procedures obvious.
Koivukoski mirrors the recent hyper-realities of digital communications applied sciences via structuring the textual content in compact subchapters which are associated via an index of matters that permits readers to "find their very own philosophy" by means of leaping to parts of curiosity. If, as he argues, background understood in a linear, lockstep model is over, then the methods of constructing thoughts may still swap respectively in order that the kinds of retrievals, anticipations, loops, and leaps that symbolize nonlinear, networked pondering are consciously learned in an id of shape and substance.
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Extra info for After the Last Man: Excurses to the Limits of the Technological System
In this sense the material power to intervene in the if-then-goto lockstep logic of historicism consists in the technological capacities to represent events (through printing, photography, film, and now digitization) and in so doing to reconfigure mass audiences and collective perspectives. Those manufactured worldviews can be framed either as passive spectatorship or as active participation in history, depending on the situation of historical consciousness within the mode of reproduction, that is according to subjects’ reciprocal relationships to the mass media that constitute their collected perspectives.
22 Section 1 Here we find a historicized image of the reflexive turn and step back from the insistence of the present—blind to the future and with a retreating awareness of the past—that may be taken as a model of progress in our age of crises, and as a replacement to a late-modern belief in progress that can no longer be assumed as an article of secular faith. In terms of reflexive understandings considered outside of a faith in progress, a capacity for critical reflection depends on a momentary disjuncture between past and future.
At this particular crisis and turning point in the world’s history, after the end of metaphysics and its various faith-forms and at the beginnings of a truly global technological system it may be helpful to recall that according to its Ancient Greek origins krisis means an impending choice. In this there is a hope in danger itself, for the growing sense that our technological civilization is coming apart may mark a reflexive return to the world through 26 Section 1 an orientation toward our original source of dislocation, that is toward the consciously-held uncertainty of the passage of time and the potential for a free, creative act that time so considered opens up.