Yes thanks to Brian and to Prem for their beautiful and thought-provoking
responses to my questions.
To briefly bring it back to the starting point - I think the ambiguity I
was pointing to is that these AI models blur the boundaries of some of
these traditional distinctions. They use very 'rational' forms of
statistical inference for instance, but they do so to make connections
between items in latent space (e.g. 'relationships'), and their outputs can
be very funny, cute, shocking, and playful or otherwise affectively dense.
All of this *feels* quite different from the cold, logical associations to
'intelligence' that computation has traditionally had. I've written a
little about this alternative strain of computation, and recent attempts at
becoming more empathically attuned, in my book 'Logic of Feeling'.
Some of this AI 'progress' is a result of recent architectures (e.g.
Transformer models). But some of it comes from harvesting the social
en-masse in image or text form. And some of it comes from introducing new
layers of feedback and fine-tuning from human workers ('reinforcement
learning through human feedback'). These layers and circuits of sociality
make it very hard to pinpoint where the 'human' ends and the 'machine'
begins. And this slipperiness then pervades the resulting outputs, in
Prem's words, 'to the point where we can no longer differentiate the
human'.
Already we've seen AI outputs win art competitions. And distinguishing a
'real' student essay from the AI generated one is now a lost cause. These
are banal examples and again, this is not to lionize machine learning
models or Big Tech, but simply to point to the ambivalence that these
technologies open up. So while I agree in principle that 'synthetic images
have no punctum', I really couldn't establish some test that distinguished
'synthetic' images from 'authentic' ones.
But these more particular points I think overlook the larger and more
fundamental ideas in Brian and Prem's posts. The atomizing,
hyper-individualizing tendencies in neoliberalism. The narrow, impoverished
understanding of 'rational' intelligence in the West. And really, the
growing sense that these dominant forms of knowing and being are inadequate
for our contemporary conditions and planetary crises. A better attunement
to the environment, solidarity with forms of productive and reproductive
labor, a radical expansion of what counts as 'knowledge'---all of these
will quickly move from 'virtue signalling' to fundamental survival
responses over the next two decades.
ngā mihi / best, L
On Thu, 29 Dec 2022 at 08:38, Brian Holmes <bhcontinentaldr...@gmail.com>
wrote:
> Prem, your last post is spotlight and lantern all at once: extremely
> precise, diffusely warm and wise. Thank you very much.
>
> Large language models don't understand anything. Synthetic images have no
> punctum, no trace of vulnerability or mortality. I'll take nettime over
> ChatGPT any day!
>
> Brian
>
> On Sun, Dec 25, 2022, 01:43 Prem Chandavarkar <prem....@gmail.com> wrote:
>
>> The true question is how we recognise the other, and perhaps the fault
>> lies in our assuming we do it through intelligence. As neuroscientist, Anil
>> Seth, observes, we hear a lot of talk on artificial intelligence but never
>> hear anyone speak of artificial consciousness. And that is because
>> consciousness is tied to being a living, breathing, embodied being, whereas
>> intelligence, because it lends itself to abstraction, does not suffer this
>> constraint to the same degree.
>>
>> In his book “The Master and His Emissary: The Divided Brain and the
>> Making of the Western World,” Ian McGilchrist refers to the popular myth
>> that we have a brain divided into two hemispheres because each hemisphere
>> performs a specialist function, with the left brain tackling the logical
>> subjects of math and language and the right brain tackling creative
>> subjects like art. While neuroscience has rejected this myth decades ago,
>> it still survives in the popular imagination. Both hemispheres tackle the
>> same subjects, but in different ways: the left brain is detail oriented and
>> the right brain is context oriented. McGilchrist argues that this is a
>> primal quality springing from our evolution: when we were hunter-gatherers
>> we needed a detailed attention to the world to capture prey or gather food,
>> while at the same time we needed a contextual awareness of the world to
>> watch out for predators. As per McGilchrist, our notion of modernity has
>> been shaped by Western civilisation, with the Enlightenment privileging
>> instrumental reason as the foundation for democracy, given that everyone,
>> irrespective of their birth, has the capacity to reason. The institutions
>> of modernity operate on protocols predicated on reason and discourse, and
>> therefore we neglect our consciousness that contextualises us within the
>> world.
>>
>> Alison Gopnik, in her book “The Philosophical Baby,” comes up with a nice
>> term for these two types of consciousness: spotlight consciousness (focus
>> on details) and lantern consciousness (contextual awareness). Spotlight
>> consciousness privileges our own agency, seeking to manipulate the world.
>> Whereas lantern consciousness reverses agency, granting it to the world and
>> according recognition to its capacity to act on us. Empathy, compassion,
>> care, wonder, and so many qualities that make life worthwhile, are
>> primarily handled and shaped by lantern consciousness. Spotlight
>> consciousness pushes us to detach from the world, lantern consciousness
>> pushes us toward immersion in it.
>>
>> More significantly, the two modes of consciousness place different
>> emphasis in the methodologies for developing and refining them. Spotlight
>> consciousness emphasises abstraction, intelligence and reason, whereas
>> lantern consciousness depends more on embodied and experiential practice.
>> Perhaps Seth’s discussion on the limits to artificial consciousness apply
>> more to lantern consciousness.
>>
>> Modern education schools us in spotlight consciousness, but in everyday
>> life we intuitively rely so much on lantern consciousness. Take the example
>> of friendship. If we sought to find friends through a philosophy or
>> rationalisation of friendship, we would have few or no friends. We find
>> friends through shared embodied experiences investing in time that opens up
>> our lantern consciousness to them, acknowledging their agency, revelling in
>> the mutual resonances we discover through serendipity; and soon friendship,
>> that was absent in our first meeting, emerges to form the fundamental core
>> of our shared experience. Lantern consciousness privileges harmony to
>> embrace serendipity, complexity, and emergence. Spotlight consciousness
>> privileges understanding to enforce simplicity on a complex world,
>> consequently tending toward violence.
>>
>> Lantern consciousness also grants recognition and agency to nature and
>> things, not just to people. Jane Bennett, in “Vibrant Matter: A Political
>> Ecology of Things,” starts with Bruno Latour’s critique that the
>> fundamental error of modernity, as defined in the Enlightenment, lies in
>> assuming that we are the only sentient beings in a largely insentient
>> world, and argues that the sentience of nature and things is revealed in a
>> recalcitrance that becomes evident on considering longer time scales. We
>> need to pivot away from the Enlightenment model and recast our politics
>> accordingly.
>>
>> The limits to AI can be recognised only by acknowledging the limits to
>> intelligence itself. We must incorporate in our practices what
>> consciousness, especially lantern consciousness, has to offer us. Without
>> this check, intelligence can, and has, exponentially spin off into
>> territories of violent distortion, even more so once the data space becomes
>> contaminated with the products of AI to the degree where we can no longer
>> differentiate the human.
>>
>> Lantern consciousness resists intelligence’s obsession with
>> rationalisation and definition. Its reliance on embodied practice
>> recognises that there is no stepping away from our primordial roots in a
>> physical world in which we come together to share our stories, living by
>> the spirit of Hannah Arendt’s statement, “Storytelling reveals meaning
>> without committing the error of defining it.”
>>
>> Best,
>> Prem
>>
>> On 25-Dec-2022, at 3:18 AM, Brian Holmes <bhcontinentaldr...@gmail.com>
>> wrote:
>>
>>
>> On Fri, Dec 23, 2022, Luke Munn wrote:
>>
>>> At the core of all this, I think, is the instinct that there's something
>>> unique about 'human' cultural production. [snip...] Terms like 'meaning',
>>> or 'intention', or 'autonomy' gesture to this desire, this hunch that
>>> something will be lost, that some ground will be ceded with the move to AI
>>> image models, large language models, and so on.
>>>
>>
>> These are old (maybe antiquated?) problems that were central to
>> Continental philosophy from Heiddeger to Gadamer, Levinas, Baudrillard and
>> many others. Basically the questions are, Who am I and how do I guide my
>> action amid a flood of normalizing or coercive cultural contents? How do I
>> know and recognize the Other in his/her/their full otherness?
>>
>> As time goes by I have got more interested in Gadamer's focus on
>> interpretation as the process whereby an individual or community sets their
>> ethical/political course with respect to the expressions and actions of
>> others. That will always be necessary in any society - exactly because
>> there is no reliable benchmark, no fully original expression, no pre-given
>> authentic self - so the process of interpretation becomes a creative and
>> always provisional act. However, with statistically generated images you
>> are in a sense alone in the room, there is no one to evaluate or answer to.
>> Baudrillard has a great quote on this, which I used in my work on
>> Guattari's Schizoanalytic Cartographies:
>>
>> "This is our destiny, subjected to opinion polls, information,
>> publicity, statistics: constantly confronted with the anticipated
>> statistical verification of our behavior, absorbed by this permanent
>> refraction of our least movements, we are no longer confronted with our own
>> will. We are no longer even alienated, because for that it is necessary for
>> the subject to be divided in itself, confronted with the other,
>> contradictory. Now, where there is no other, the scene of the other, like
>> that of politics and of society, has disappeared. Each individual is forced
>> despite himself into the undivided coherency of statistics. There is in
>> this a positive absorption into the transparency of computers, which is
>> something worse than alienation."
>>
>> Now, AI brings a new twist to all this: computers are no longer
>> transparent, we don't exactly know how neural networks function. Like Harun
>> Farocki in his explorations of machine vision, some people are now
>> interpreting the expressions of the inscrutable AIs. There's a chance that
>> humans will learn something fundamental about the potentials of their own
>> intelligence through this process. However, it is equally or far more
>> likely that entire populations will be massively confronted with
>> statistical transforms of previous generations of statistically generated
>> images, in the scenario that Francis outlines. What's more, it's
>> exceedingly likely that the whole process of statistical image production
>> will be carried on coercively by states and corporations, whose intentions
>> will be masked by the statistical operations. The Baudrillardean worst-case
>> is getting a lot closer to fulfillment.
>>
>> I would be glad to learn different perspectives on all this. It's why I
>> joined this thread.
>>
>> All the best, Brian
>>
>>
>>
>>
>>
>>>>
>>>> On Fri, Dec 23, 2022 at 8:54 AM Francis Hunger <
>>>> francis.hun...@irmielin.org> wrote:
>>>>
>>>>> Dear Luke, dear All
>>>>>
>>>>> Interesting essay Francis, and always appreciate Brian's thoughtful
>>>>> comments. I think the historical angle Brian is pointing towards is
>>>>> important as a way to push against the claims of AI models as somehow
>>>>> entirely new or revolutionary.
>>>>>
>>>>> In particular, I want to push back against this idea that this is the
>>>>> last 'pure' cultural snapshot available to AI models, that future
>>>>> harvesting will be 'tainted' by automated content.
>>>>>
>>>>> At no point did I allude to the 'pureness' of a cultural snapshot, as
>>>>> you suggest. Why should I? I was discussing this from a material
>>>>> perspective, where data for training diffusion models becomes the
>>>>> statistical material to inform these models. This data has never been
>>>>> 'pure'. I used the distinction of uncontaminated/contaminated to show the
>>>>> difference between a training process for machine learning which builds on
>>>>> an snapshot, that is still uncontaminated by the outputs of CLIP or GPT
>>>>> and
>>>>> one which includes generated text and images using this techique on a
>>>>> large
>>>>> scale.
>>>>>
>>>>> It is obvious, but maybe I should have made it more clear, that the
>>>>> training data in itself is already far from pure. Honestly I'm a bit
>>>>> shocked, you would suggest I'd come up with a nostalgic argument about
>>>>> purity.
>>>>>
>>>>> Francis' examples of hip hop and dnb culture, with sampling at their
>>>>> heart, already starts to point to the problems with this statement.
>>>>> Culture
>>>>> has always been a project of cutting and splicing, appropriating,
>>>>> transforming, and remaking existing material. It's funny that AI
>>>>> commentators like Gary Marcus talk about GPT-3 as the 'king of pastiche'.
>>>>> Pastiche is what culture does. Indeed, we have whole genres (the romance
>>>>> novel, the murder mystery, etc) that are about reproducing certain
>>>>> elements
>>>>> in slightly different permutations, over and over again.
>>>>>
>>>>> Maybe it is no coincidence that I included exactly this example.
>>>>>
>>>>> Unspoken in this claim of machines 'tainting' or 'corrupting' culture
>>>>> is the idea of authenticity.
>>>>>
>>>>> I didn't claim 'tainting' or 'corrupting' culture, not even unspoken.
>>>>> Who am I to argue against the productive forces?
>>>>>
>>>>> It really reminds me of the moral panic surrounding algorithmic news
>>>>> and platform-driven disinformation, where pundits lamented the shift from
>>>>> truth to 'post-truth.' This is not to suggest that misinformation is not
>>>>> an issue, nor that veracity doesn't matter (i.e. Rohingya and Facebook).
>>>>> But the premise of some halcyon age of truth prior to the digital needs to
>>>>> get wrecked.
>>>>>
>>>>> I agree. Only, I never equaled 'uncontaminated' to a "truth prior to
>>>>> the digital", I equaled it to a snapshot that doesn't contain material
>>>>> created by transformer models.
>>>>>
>>>>> Yes, Large language models and other AI technologies do introduce new
>>>>> conditions, generating truth claims rapidly and at scale. But rather than
>>>>> hand-wringing about 'fake news,' it's more productive to see how they
>>>>> splice together several truth theories (coherence, consensus, social
>>>>> construction, etc) into new formations.
>>>>>
>>>>> I was more interested in two points:
>>>>>
>>>>> 1.) Subversion: What I called in my original text the 'data space'
>>>>> (created through cultural snapshots as suggested by Eva Cetinic) is an
>>>>> already biased, largely uncurated information space where image data and
>>>>> language data are scaped and then mathemtically-statistically merged
>>>>> together. The focus point here is the sheer scale on which this happens.
>>>>> GPT-3 and CLIP are techniques that both build on massive datascraping
>>>>> (compared for instance to GANs) so that it is only possible for well
>>>>> funded
>>>>> organizations such as Open-AI or LAION to build these datasets. This
>>>>> dataspace could be spammed a) if you want to subvert it and b) if you'd
>>>>> want to advertise. The spam would need to be on a large scale in order to
>>>>> influence the next (contaminated) iteration of a cultural snapshot. In
>>>>> that
>>>>> sense only I used the un/contaminated distinction.
>>>>>
>>>>> 2). In response to Brian I evoked a scenario that builds on what we
>>>>> already experience when it comes to information spamming. We all know,
>>>>> that
>>>>> mis-information is a social and _not_ a machinic function. Maybe I should
>>>>> have made this more clear (I simply assumed it). I ignored Brians comment
>>>>> on the decline of culture, whatever this would mean, and could have been
>>>>> more precise in this regards. I don't assume culture declines. Beyond
>>>>> this,
>>>>> there have been discussions about deepfakes for instance and we saw that
>>>>> deepfakes are not needed at all to create mis-information, when one can
>>>>> just cut any video using standard video editing practices towards
>>>>> 'make-believe'. I wasn't 'hand-wringing' about fake news, in my comment to
>>>>> Brian, instead I was quoting Langlois with the concept of 'real fakes'.
>>>>> Further I'm suggesting that CLIP and GPT make it more easy to automate
>>>>> large scale spamming, making online communities uninhabitable or
>>>>> moderation
>>>>> more difficult. Maybe I'm overestimating the effect. We can already
>>>>> observe
>>>>> GPT-3 automated comments appearing on twitter or the ban of GPTChat posts
>>>>> on Stackoverflow (
>>>>> https://meta.stackoverflow.com/questions/421831/temporary-policy-chatgpt-is-banned),
>>>>> the latter already being a Berghain-no-photo-policy.
>>>>>
>>>>> Finally, I'm interested in the question of bias and representation,
>>>>> and how a cultural snapshot, that builds on a biased dataset (and no, I'm
>>>>> not saying there are unbiased datasets at all), can further deepen these
>>>>> biases with each future interation, when these bias get statistically
>>>>> reproduced through 'AI' and the become basis for the next dataset.
>>>>>
>>>>> best
>>>>>
>>>>> Francis
>>>>>
>>>>>
>>>>> nga mihi / best,
>>>>> Luke
>>>>>
>>>>>
>>>>> On Tue, 20 Dec 2022 at 22:20, Francis Hunger <
>>>>> francis.hun...@irmielin.org> wrote:
>>>>>
>>>>>> Hi Brian,
>>>>>>
>>>>>> On Mon, Dec 19, 2022 at 3:55 AM Francis Hunger <
>>>>>> francis.hun...@irmielin.org> wrote:
>>>>>>
>>>>>>> While some may argue that generated text and images will save time
>>>>>>> and money for businesses, a data ecological view immediately recognizes
>>>>>>> a
>>>>>>> major problem: AI feeds into AI. To rephrase it: statistical computing
>>>>>>> feeds into statistical computing. In using these models and publishing
>>>>>>> the
>>>>>>> results online we are beginning to create a loop of prompts and results,
>>>>>>> with the results being fed into the next iteration of the cultural
>>>>>>> snapshots. That’s why I call the early cultural snapshots still
>>>>>>> uncontaminated, and I expect the next iterations of cultural snapshots
>>>>>>> will
>>>>>>> be contaminated.
>>>>>>>
>>>>>>
>>>>>> Francis, thanks for your work, it's always totally interesting.
>>>>>>
>>>>>> Your argumentation is impeccable and one can easily see how positive
>>>>>> feedback loops will form around elements of AI-generated (or perhaps
>>>>>> "recombined") images. I agree, this will become untenable, though I'd be
>>>>>> interested in your ideas as to why. What kind of effects do you foresee,
>>>>>> both on the level of the images themselves and their reception?
>>>>>>
>>>>>> Foresight is a difficult field, as most estimates can extrapolate
>>>>>> maximum 7 year into the future and there are a lot of independent factors
>>>>>> (such as e.g. OpenAI, the producer of CLIP could go bankrupt etc.).
>>>>>>
>>>>>> It's worth considering that similar loops have been in place for
>>>>>> decades, in the area of market research, product design and advertising.
>>>>>> Now, all of neoclassical economics is based on the concept of "consumer
>>>>>> preferences," and discovering what consumers prefer is the official
>>>>>> justification for market research; but it's clear that advertising has
>>>>>> attempted, and in many cases succeeded, in shaping those preferences over
>>>>>> generations. The preferences that people express today are, at least in
>>>>>> part, artifacts of past advertising campaigns. Product design in the
>>>>>> present reflects the influence of earlier products and associated
>>>>>> advertising.
>>>>>>
>>>>>> That's an great and interesting argument. Because it plays into the
>>>>>> cultural snapshot idea.
>>>>>>
>>>>>> Obviously Language wise, people already use translation tools, such
>>>>>> as Deepl and translate Text from German to English and back to German in
>>>>>> order to profit off the "clarity" and "orthographic correction" brought
>>>>>> by
>>>>>> the statistical analysis that feeds into the translator and seems to
>>>>>> straighten the German text. We see the same stuff appearing for products
>>>>>> like text editors and thus widely employed for cultural production.
>>>>>> That's
>>>>>> one example. Automated forum posts using GPT-3, for instance on Reddit
>>>>>> are
>>>>>> another, because we know that the CLIP Model also partly build on Reddit
>>>>>> posts.
>>>>>>
>>>>>> Another example is images generated using diffusion models and
>>>>>> prompts building on cultural snapshots and being used as _cheap_
>>>>>> illustrations for editorial products, feeding off stock photography and
>>>>>> to
>>>>>> a certain extend replacing stock photography. This is more or less an
>>>>>> economic motivation with cultural consequences. The question is what
>>>>>> changes, when there is not sufficiently 'original' stock photography
>>>>>> circulating, but the majority is syntheticly generated? Maybe others want
>>>>>> to join in, to speculate about it.
>>>>>>
>>>>>> We could further look into 1980s HipHop or 1990s Drum'n Bass sample
>>>>>> culture, which for instance took (and some argue: stole) one particular
>>>>>> sound break, the Amen Break, from an obscure 1969 Soul music record by
>>>>>> The
>>>>>> Winston Brothers and build a whole cultural genre from it. Cf.
>>>>>> https://en.wikipedia.org/wiki/Amen_break Here the sample was refined
>>>>>> over time, with generations of musicians cleaning the sample
>>>>>> (compression,
>>>>>> frequencies, deverbing, etc.) and providing many variations of it, then
>>>>>> reusing it, because later generation did not build on the original
>>>>>> sample,
>>>>>> but on the published versions of it.
>>>>>>
>>>>>> We can maybe distinguish two modi operandi where a) "the cultural
>>>>>> snapshot" is understood as an automated feedback loop, operating on a
>>>>>> large
>>>>>> scale, mainly through automated scraping and publication of the derivates
>>>>>> of data, amplifying the already most visible representations of culture
>>>>>> and
>>>>>> b) "the cultural snapshot" is a feedback loop with many creative human
>>>>>> interventions, be it through curatorial selection, prompt engineering or
>>>>>> intended data manipulation.
>>>>>>
>>>>>> Blade Runner vividly demonstrated this cultural condition in the
>>>>>> early 1980s, through the figure of the replicants with their implanted
>>>>>> memories.
>>>>>>
>>>>>> I dont know if I get your point. I'd always say that Blade Runner is
>>>>>> a cultural imaginary, one of the many phantasms about the machinisation
>>>>>> of
>>>>>> humans since at least 1900 if not earlier, and that's an entirely
>>>>>> different
>>>>>> discussion then. I would avoid this as an metaphor.
>>>>>>
>>>>>> The intensely targeted production of postmodern culture ensued, and
>>>>>> has been carried on since then with the increasingly granular market
>>>>>> research of surveillance capitalism, where the calculation of
>>>>>> statistically
>>>>>> probable behavior becomes a good deal more precise. The effect across the
>>>>>> neoliberal period has been, not increasing standardization or
>>>>>> authoritarian
>>>>>> control, but instead, the rationalized proliferation of customizable
>>>>>> products, whose patterns of use and modification, however divergent or
>>>>>> "deviant" they may be, are then fed back into the design process. Not
>>>>>> only
>>>>>> the "quality of the image" seems to degrade in this process. Instead,
>>>>>> culture in general seems to degrade, even though it also becomes more
>>>>>> inclusive and more diverse at the same time.
>>>>>>
>>>>>> When looking for a plausible scenario regarding synthetic text and
>>>>>> synthetic images, Steve Bannons “The real opposition is the media. And
>>>>>> the
>>>>>> way to deal with them is to flood the zone with shit.” is sadly a good
>>>>>> candidate. This ties in with what Ganaele Langlois posits:
>>>>>>
>>>>>> „Therefore: communicative fascism posts that what is real is the
>>>>>> opposite of social justice, and we now see the armies of ‚Social
>>>>>> Injustice
>>>>>> Warriors‘ as Sarah Sharma (2019) calls them, busy typing away at their
>>>>>> keyboards to defend the rights to keep their fear of Others unchallenged
>>>>>> and to protect their bigotry, misogyny, and racism from being debunked as
>>>>>> inept constructions of themselves“ Langlois 2021:3
>>>>>>
>>>>>> „The first aspect of this new communicative fascism is related to
>>>>>> what can be called ‚real fakes_ that is to say, the construction of a
>>>>>> fictional and alternative reality where the paranoid position of fear and
>>>>>> rage can find some validation … Real fakes are about what reality ought
>>>>>> to
>>>>>> be: they are virtual backgrounds on which fascists can find their
>>>>>> validity
>>>>>> and raising’être.“ Langlois 2021:3f
>>>>>>
>>>>>> So this is to be expected both for political or consumer marketing
>>>>>> purposes.
>>>>>>
>>>>>> AI is poised to do a lot of things - but one of them is to further
>>>>>> accelerate the continual remaking of generational preferences for the
>>>>>> needs
>>>>>> of capitalist marketing. Do you think that's right, Francis?
>>>>>>
>>>>>> That's one possible reading. I would insist, to not use an active
>>>>>> verb with AI however, rephrasing your point towards "AI may be used for a
>>>>>> lot of things". Better even replace 'AI' with the term 'statistical
>>>>>> computation'.
>>>>>>
>>>>>> Currently I would read 'AI' as a mixture of imaginations and
>>>>>> phantasms about automation, of which some may become true – just in
>>>>>> another
>>>>>> way from what was expected or promoted. For certain, the inner logics of
>>>>>> capital circulation command to deploy statistical computation to replace
>>>>>> living, human labor. We already see how the job description of
>>>>>> translators
>>>>>> changes towards an human–statistical_computation entanglement and how the
>>>>>> repetetive parts of the illustrator job, like coloring get automated away
>>>>>> and put people out of jobs and it is plausible to expect the
>>>>>> consolidation
>>>>>> of jobs like photo editor, news editor, author with prompt-engineering.
>>>>>> Since we are concentrating on the cultural sphere here, I'll limit the
>>>>>> examples to this field. Human Labor in production, logistics, care labor
>>>>>> would need their own thoughts.
>>>>>>
>>>>>> What other consequences do you see? And above all, what to do in the
>>>>>> face of a seemingly inevitable trend?
>>>>>>
>>>>>> We are going to create separate data ecologies, which prohibit
>>>>>> spamming the data space. These would be spaces, comparable to the
>>>>>> no-photo-policy in clubs like Berghain or IFZ with a no-synthetics
>>>>>> policy.
>>>>>> While vast areas of the information space may be indeed flooded, these
>>>>>> would be valuable zones of cultural exchange. (The answer would be much
>>>>>> longer indeed, but we're not writing a book here).
>>>>>>
>>>>>>
>>>>>>
>>>>>> best, Brian
>>>>>>
>>>>>> --
>>>>>> Researcher at Training The Archive, HMKV Dortmund
>>>>>>
>>>>>> Artistic Practice http://www.irmielin.org
>>>>>> Ph.D. at Bauhaus University Weimar http://databasecultures.irmielin.org
>>>>>>
>>>>>> Daily Tweets https://twitter.com/databaseculture
>>>>>>
>>>>>>
>>>>>> Peter and Irene Ludwig guest professorship at the Hungarian University
>>>>>> of Fine Arts in Budapest 2022/23
>>>>>>
>>>>>> # distributed via <nettime>: no commercial use without permission
>>>>>> # <nettime> is a moderated mailing list for net criticism,
>>>>>> # collaborative text filtering and cultural politics of the nets
>>>>>> # more info: http://mx.kein.org/mailman/listinfo/nettime-l
>>>>>> # archive: http://www.nettime.org contact: nett...@kein.org
>>>>>> # @nettime_bot tweets mail w/ sender unless #ANON is in Subject:
>>>>>
>>>>> --
>>>>> Researcher at Training The Archive, HMKV Dortmund
>>>>>
>>>>> Artistic Practice http://www.irmielin.org
>>>>> Ph.D. at Bauhaus University Weimar http://databasecultures.irmielin.org
>>>>>
>>>>> Daily Tweets https://twitter.com/databaseculture
>>>>>
>>>>>
>>>>> Peter and Irene Ludwig guest professorship at the Hungarian University of
>>>>> Fine Arts in Budapest 2022/23
>>>>>
>>>>> # distributed via <nettime>: no commercial use without permission
>>>>> # <nettime> is a moderated mailing list for net criticism,
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