Publications (426)
I giochi come vero Organon della filosofia. Ontologie ludiche: Schelling, Huizinga, Borges e oltre
Jos de Mul. I giochi come vero Organon della filosofia. Ontologie ludiche: Schelling, Huizinga, Borges e oltre. In: Marco Accordi Rickards & Fabio Belsanti (Ed.) Homo Cyber Ludens. Bari: Idra Editing, 101-129.[1] Also availble as Kindle edition in Italian and English.
Introduzione
Uno spettro ludico si aggira per il mondo. Dagli anni '60, in cui la parola "ludico" è diventata popolare in Europa e negli Stati Uniti per designare comportamenti e oggetti inerenti il gioco, la ludicità è diventata sempre più una caratteristica fondamentale della nostra cultura. Nei primi decenni del XXI secolo si può persino parlare di una «ludificazione della cultura» globale (Raessens 2006). Forse la prima cosa che viene in mente in questo contesto è l'immensa popolarità dei videogiochi (Frissen et al. 2015). Ma sebbene forse più visibile, la cultura dei videogiochi è solo una manifestazione del processo di ludificazione che sembra penetrare in ogni dominio culturale (Neitzel e Nohr 2006). Nella nostra attuale economia dell’esperienza, ad esempio, la ludicità non caratterizza solo il tempo libero (shopping “divertente”, giochi televisivi, parchi divertimento, uso ludico di computer, internet e smartphone), ma anche quegli ambiti che un tempo erano seri, come il lavoro (che oggi dovrebbe essere soprattutto divertente), educazione (serious games), politica (campagne ludiche) e persino guerra (wargames digitali e simulatori virtuali di battaglie sul campo). Secondo Jeremy Rifkin, «il gioco sta diventando importante nell'economia culturale quanto il lavoro lo era nell'economia industriale» (Rifkin 2000, 263). La cultura postmoderna nel suo insieme è stata descritta come «un gioco senza uno scopo generale, un gioco senza una destinazione trascendente» (Minnema 1998, 21). E secondo il sociologo Zygmunt Bauman, anche l'identità umana è diventata un fenomeno ludico. Nella cultura ludica, sostiene, la ludicità non è più limitata all'infanzia, ma è diventata un atteggiamento permanente: «Il segno dell'età adulta postmoderna è la volontà di abbracciare il gioco con tutto il cuore, come fanno i bambini» (Bauman 1995, 99).
Di conseguenza, i fenomeni del giocare e del gioco sono osservati e studiati con sempre più attenzione dalle scienze naturali, le scienze sociali e le scienze umane. Si può pensare, ad esempio, all'implementazione della teoria dei giochi in biologia (Sigmund 1993), economia (Von Neumann e Morgenstern 2007, Leonard 2010) e antropologia culturale (Bateson 1977, 1955). Oltre al crescente interesse per l’attività ludica, che in queste discipline era preesistente, negli ultimi decenni – motivato dalla crescita sostanziale del tempo libero e dalla crescita della ludoindustria e del ludocapitalismo (Dibbell 2008), diversi nuovi campi interamente dedicati allo studio di giochi e videogiochi sono emersi (es. Raessens e Goldstein 2005, Fuchs et al. 2014).
Come dobbiamo intendere questa “ludificazione della cultura”? Cosa dice della nostra vita e della nostra visione del mondo all'inizio del XXI secolo? In ciò che segue presenterò un'interpretazione di questo fenomeno della ludificazione con l'aiuto di due libri: il Sistema dell’idealismo trascendentale (System of transcendental Idealism, 1800) di Friedrich Schelling e Homo ludens (1938) di Johan Huizinga, insieme a un racconto di Jorges Luis Borges intitolato La biblioteca di Babele (The Library of Babel, 1941). Sosterrò che questi lavori, quando li collochiamo nel contesto dell'ontologia dei database che caratterizza la nostra epoca informatica, offrono una prospettiva illuminante sull'ontologia ludica che sta alla base della ludificazione della cultura.
Svilupperò la mia argomentazione in tre passaggi. Nei primi due presenterò alcune delle idee chiave che si possono trovare rispettivamente nel Sistema dell’Idealismo trascendentale di Schelling e nel saggio Homo ludens di Huizinga. Discuterò il loro comune desiderio romantico di trascendenza immanente mediante l'estetizzazione del mondo, così come la loro comune – e non meno romantica – avversione verso la tecnologia moderna. Tuttavia, come sosterrò nella terza e ultima parte del mio intervento, contrariamente a quanto credevano sia Schelling sia Huizinga, è proprio nelle moderne tecnologie dell'informazione che si realizza l’ontologia ludica che cercavano. Usando La biblioteca di Babele (e facendo anche riferimento a simulazioni ludiche di questa biblioteca su internet), questo mi porterà alla conclusione che la svolta ludica della tecnologia trasforma il gioco per computer (i videogiochi) nel "vero organon della filosofia".
Games as the True Organon of Philosophy. Playful ontologies: Schelling, Huizinga, Borges and beyond
Jos de Mul. Games as the True Organon of Philosophy. Playful ontologies: Schelling, Huizinga, Borges and beyond. In: Marco Accordi Rickards & Fabio Belsanti (Eds.) Homo Cyber Ludens. Bari: Idra Editing, 97-124. Also availble as Kindle edition in Italian and English.
Introduction
A playful specter is haunting the world. Since the 1960s, in which the word ‘ludic’ became popular in Europe and the US to designate playful behavior and artifacts, playfulness has increasingly become a mainstream characteristic of our culture. In the first decades of the 21st century, we can even speak of a global ‘ludification of culture’ (Raessens 2006). Perhaps the first thing that comes to mind in this context is the immense popularity of computer games (Frissen et al. 2015). But although perhaps most visible, computer game culture is only one manifestation of the process of ludification that seems to penetrate every cultural domain (Neitzel and Nohr 2006). In our present experience economy, for example, playfulness not only characterizes leisure time (fun shopping, game shows on television, amusement parks, playful use of computers, internet and smartphones), but also those domains that used to be serious, such as work (which should above all be fun today), education (serious gaming), politics (ludic campaigning), and even warfare (video games like war simulators and interfaces). According to Jeremy Rifkin “play is becoming as important in the cultural economy as work was in the industrial economy” (Rifkin 2000, 263). Postmodern culture as a whole has been described as “a game without an overall aim, a play without a transcendent destination” (Minnema 1998, 21). And according to sociologist Zygmunt Bauman, even human identity has become a playful phenomenon. In ludic culture, he argues, playfulness is no longer restricted to childhood, but has become a lifelong attitude: “The mark of postmodern adulthood is the willingness to embrace the game whole-heartedly, as children do” (Bauman 1995, 99).
As a result, the phenomena play and game have gained strong attention in the natural sciences, social sciences, and humanities. One can think, for example, of the implementation of game theory in biology (Sigmund 1993), economics (Von Neumann and Morgenstern 2007, Leonard 2010) and cultural anthropology (Bateson 1977, 1955). In addition to the increased interest in play and games in these already existing disciplines, in the last decades – motivated by the substantial growth of leisure time and the growth of ludo-industry and ludo-capitalism (Dibbell 2008), several new fields entirely devoted to the study of play and (computer) games have emerged (e.g. Raessens and Goldstein 2005, Fuchs et al. 2014).
How should we understand this ‘ludification of culture’? What does it say about our life and world view at the beginning of the 21st century? Today I will present an interpretation of this phenomenon of ludification with the help of two books - Friedrich Schelling’s System of transcendental Idealism [System des transzendentalen Idealismus] (1800) and Johan Huizinga’s Homo Ludens. A Study of the Play-Element in Culture [Homo Ludens. Proeve ener bepaling van het spel-element der cultuur] (1938) and one short story, Jorges Luis Borges’ ‘The library of Babel’[‘La biblioteca de Babel’] (1941). I will argue that these works, when we situate them in the context of the database ontology which characterizes our computer age, offer an illuminating outlook on the playful ontology that underpins the ludification of culture.
I will develop my argument in three steps. In the first two I will present some of the key ideas that can be found in respectively Schelling’s System of transcendental Idealism and Huizinga’s Homo ludens. I will discuss their shared romantic desire for immanent transcendence through aesthetization of the world, as well as their shared – and no less romantic - aversion toward modern technology. However, as I will argue in the third and last part of my talk, contrary to what both Schelling and Huizinga expected, precisely in modern information technologies the playful ontology they were after, is realized. Using ‘The Library of Babel’ (and also referring to playful simulations of this Library at the internet), this will lead me to the conclusion that the ludic turn of technology turns the computer game into the ‘true organon of philosophy’.
Imagination, Images, and Imaginaries
Jos de Mul & Alberto Romele. Imagination, Images, and Imaginaries. A Dialogue with Jos de Mul, In: José Higuera Rubio, Alberto Romele, Sarion Ridrighiero & Celeste Pedro (eds.) From Wisdom to Data. Philosophical Atlas on Visual Representations of Knowledge. Porto: University of Porto Press, 2022, 35-44.
1. Imagination
Alberto Romele: The first part of this dialogue is focused on the notion of imagination. It is from your work (to which I would add the work of Paul Ricoeur) that I have learned that (1) imagination is not creatio ex nihilo, but rather recombination and (2) imagination is always technologically (and digitally) externalized. I am thinking, for instance, of your 2009 article “The Work of Art in the Age of Digital Recombination”. Could you tell me a little bit more about your understanding of imagination, its relationship with technology, and the importance you attribute to authors like Kant, Dilthey, and Cassirer in your research?
Jos De Mul: I have been writing a new book on database for some time now. The reason why the book is still not finished is that it completely went out of hand in a way when I rediscovered Cassirer. I wrote an additional chapter on Cassirer and it's about 90 pages now, so it's almost a complete book on Cassirer now. But it was important for me because all things fell in that place. The first chapter of my book is called “The Medialization of Experience”. And I start with Kant in the book.
2022-06-23 (De Groene Amsterdammer) De mens als open vraag. Het Europese oorlogsdilemma
Jos de Mul & Julien Kloeg. De mens als open vraag. Het Europese oorlogsdilemma. De Groene Amsterdammer. Nr. 25, 23 juni 2022, 46-51.
De brute invasie van Oekraïne door Rusland, zo valt alom te vernemen in de media, heeft Europa doen opschrikken uit een aangenaam-vredige, maar nogal naïeve illusie die ruim vijfenzeventig jaar heeft geduurd. Hoewel daarbij de bloedige burgeroorlog die enkele decennia geleden de Balkan verscheurde lijkt te worden vergeten, is de verwijzing naar de Tweede Wereldoorlog wel te begrijpen. Het is immers – net als de invasie van Polen door Nazi-Duitsland in 1939 – opnieuw een grootmacht die een kleiner land aanvalt en daarbij, door vernietiging van steden en medische voorzieningen en het doden, verkrachten en deporteren van burgers, rücksichtslos internationaal oorlogsrecht en mensenrechten schendt. En ook nu is er de angst dat het niet bij de invasie van één land zal blijven.
De ironie wil dat de invasie ditmaal niet geschiedt uit naam van het nazisme, maar volgens de agressor als doel heeft het nazisme in Oekraïne te vernietigen. De overeenkomsten tussen het nazistische ideologie en die van Poetin zijn evenwel opvallend. Bijzonder instructief is Poetins, op het op het fascistische gedachtengoed van Lev Goemiljov en Alexander Doegin gebaseerde essay ‘Over de historische eenheid van Russen en Oekraïners’, dat 12 juli 2021 op de website van het Kremlin verscheen. Hierin verdedigt Poetin de Roesski Mir, de hereniging van de Groot-, Klein- en Wit-Russische ‘broedervolken’ op historische gronden. Ze vormen samen een ‘superetnos’, dat de incarnatie vormt van de steppevolken die in de loop van de eeuwen Eurazië hebben bevolkt en daar een superieure cultuur hebben gevestigd. De broedervolken zijn verbonden door een gemeenschappelijke oertaal, bloedbanden en de orthodox-christelijke religie. Deze cultuur wordt nu evenwel bedreigd door de legalistische westerse cultuur, die sinds enkele decennia Oekraïne vergiftigt met decadente liberale ideeën zoals ‘zogenaamde gendervrijheden’.
De voormalige Oekraïense president Petro Porosjenko vergeleek Poetins essay met Hitlers Sudetenland-speech die in 1938 vooraf ging aan de onderwerping van Tsjecho-Slowakije door Nazi-Duitsland. En er is nog een overeenkomst. Hoewel Rusland het woord ‘oorlog’ krampachtig vermijdt, plaatste de invasie van Oekraïne Europa voor de onontkoombare keus zich wel of niet in een (proxi)oorlog met de agressor te storten. Hoewel de publieke discussie wordt beheerst door de angst dat Europa daarmee een Derde Wereldoorlog riskeert, roept de Russische invasie ook de meer principiële vraag op of en in welke mate een liberaal-democratische rechtsstaat gerechtigd is militaire middelen in te zetten om de vernietiging van de eigen of een bevriende democratische rechtsstaat te voorkomen.
2022-03-31 (De Groene Amsterdammer) Help, ik ben een database!
Jos de Mul. Help, ik ben een database. De Groene Amsterdammer,. Nr. 13. 31 maart 2022, 46-49
Mensen zijn ondoorgrondelijke wezens. Dat geldt niet alleen de ander, maar ook onszelf. ‘Wij mensen van de kennis, we kennen onszelf niet’, zo vangt Nietzsche zijn Genealogie van de moraal (1887) aan: ‘We blijven onszelf nu eenmaal noodzakelijkerwijze vreemd.’ Dat klinkt contra-intuïtief. Zijn wij van alle dingen niet het meest bekend met onszelf? Dat mag zo zijn, maar te denken dat dit tot zelfkennis leidt, is volgens Nietzsche de moeder van alle dwalingen. In zijn datzelfde jaar gepubliceerde De vrolijke wetenschap legt hij uit waarom dit zo is: ‘Het bekende is het gewone; en het gewone is het moeilijkst te ‘doorzien’, dat wil zeggen, als probleem te zien, dat wil zeggen als vreemd, als ver, als ‘buiten ons’ te zien.’
Metaforen van de mens
Is dat de reden dat we in onze pogingen onszelf te doorgronden van oudsher hebben vergeleken met en onderscheiden van wezens die buiten ons liggen, zoals onsterfelijke goden en dieren? Sinds de opkomst van de moderne techniek en de daarmee gepaard gaande mechanisering van het wereldbeeld is de machine een geliefde metafoor geworden. Een eeuw nadat Descartes de werking van het menselijk lichaam in louter mechanistische termen beschreef, maar daarbij – wellicht uit angst vanwege ketterij vervolgd te worden – een uitzondering maakte voor de onsterfelijke, immateriële ziel, reduceerde Julien Offray de La Mettrie in zijn – voor alle zekerheid anoniem gepubliceerde – De mens een machine (1748) ook de menselijke geest tot een product van materiële processen. Volgens De la Mettrie zijn wij net als andere dieren louter machines, hoogstens wat complexer. Of, zoals Daniel Dennet, een hedendaagse volgeling van La Mettrie, het uitdrukt, natte robots (moist robots).
Het is een bijzonder vruchtbare metafoor gebleken, die de moderne geneeskunde vleugels heeft gegeven. Metaforen zijn meer dan een ‘ornamentele vernis’. Het zijn cognitieve instrumenten, die ons niet alleen helpen onbekende of ongrijpbare zaken in concepten te vangen, maar ze oriënteren ook ons handelen. Door het hart als een mechanische pomp op te vatten, werd niet alleen een nieuw begrip mogelijk van de bloedsomloop, maar het opende ook de weg om, net als bij machines, kapotte onderdelen, bijvoorbeeld een defecte hartklep, te repareren of te vervangen. Het heeft een paar eeuwen geduurd, maar in november 2021 werd in het Medisch Centrum Utrecht zelfs voor het eerst een compleet mechanisch kunsthart bij een patiënt geplaatst. Daarmee werd de conceptuele metafoor tot wat we met filosofe Katharine Hayles een materiële metafoor zouden kunnen noemen. Een tot realiteit geworden denkbeeld. De mens is geen machine, maar wordt aan de leiband van de metafoor letterlijk tot machine gemaakt.
The Total Turing Test. Eastern versus Western robotics
Jos de Mul. The Total Turing Test. Robotics from Japanese and European perspectives [Translation of the Japanese original: ジョス・デ・ムル . 総合的チューリング・テスト ─日本的観点およびヨーロッパ的観点からロボティクスを考える─ Ritsumeikan Studies in Language and Culture. Vol.31 (2020), Vol.32, no.2, 95-107.]
It’s a great honor and pleasure to be here again at the Graduate School of Sociology of Ritsumeikan University. I have wonderful memories of my 2016 stay in Kyoto as a guest professor.[1] It was a privilege to work with my Japanese colleagues – especially Yuko Nakama, with whom I have collaborated in the past decade in different projects about landscape and space – and to discuss with the students who attended my course at Ritsumeikan, on the relevance of Greek tragedy for understanding the human condition in our present, high-technological world. During my stay in 2016 I also spent quite some time researching android robotics in the Kansai region. Especially interesting were the visits to the Hiroshi Ishiguro Laboratories in the Advanced Telecommunications Research Institute International (ATR) in Kansai Science City.
Although the subjects mentioned – landscape, tragedy, and robotics – seem to be quite diverse, my research in these fields share a comparative approach, bringing in dialogue Eastern and Western, more particularly Japanese and European perspectives in these three domains. In each of these domains we find striking similarities as well as fundamental differences. In my lecture today I hope to demonstrate this, taking the so-called Turing Test as starting point for a reflection on the similarities and differences of Asian and Western perspectives on and attitudes towards robotics.
In the first part I will analyze three recent Western science fiction movies in which the Turing test plays a prominent role. Although all three movies are fiction films, they reveal some important characteristics of the Western view on robotics. In the second part I will contrast the Western approach with the way the Turing Test is approached in Japanese robotics, more particular in social android robotics. Hiroshi Ishigiro’s ERICA (ERato Intelligent Conversational Android) will be my main example. In the third and final part I will I will argue that, in the final analysis, the difference in approaches in Western and Eastern robotics is closely connected with different religious worldviews, which even in a secularized world still inform robotics and AI research at a fundamental level.
From mythology to technology and back. Human‐animal combinations in the era of digital recombinability
Jos de Mul. From mythology to technology and back. Human‐animal combinations in the era of digital recombinability. In: Bruno Accarino, Jos de Mul und Hans-Peter Krüger (Hrsg.). Internationales Jahrbuch für Philosophische Anthropologie. Band 10 (2020)/ International Yearbook for Philosophical Anthropology. Volume 10 (2020) Katharina Block &Julien Kloeg (Eds.). Ecology 2.0 - The Contribution of Philosophical Anthropology to Mapping the Ecological Crisis. Berlin: De Gruyter, 2021, 79-97.
Who does not know the wonderful human-animal combinations in Greek mythology?[1] The Centaur, the creature with the upper body of a human and the lower body and legs of a horse; Medusa, the woman with eyes of stone, from whose head snakes grow instead of hair; Chimaera, the monster with the head of a lion, the body of a goat and a snake for a tail? They sowed death and destruction. Quite comforting that they don’t exist.
Or should we say: did not yet exist? Because human-animal combinations are among us again, and this time not as creations of mythological imagination, but as products of contemporary biotechnology, such as cybrids and chimeras. Think of mice with sizable pieces of genetic code that originated from the human genome, used in cancer and pharmaceutical research, or pigs with a human heart, that are grown for medical applications.
Such biotechnological creations evoke a lot of resistance in public debates. This resistance is partly based on rational arguments, such as health risks, but often strong emotions, like feelings of disgust, play a major role as well. Why would that be the case? All things considered, contemporary biological insights inform us that human beings, like all species, actually are already polygenomic organisms, and for that reason, fundamental biological concepts such as ‘individual’ and ‘species’ deserve considerable nuance. On closer inspection, the mythological human-animal combinations appear to contain more truth on this point than nineteenth-century biology, which was strongly driven by a separative cosmology, which still haunts common sense conceptions of life today.
In this essay I will discuss recent developments in postgenomic molecular biology from the perspective of the interconnective cosmology of Greek mythology. Not in order to claim the ‘eternal truth’ of this ancient cosmology, but to show that it contains insights that help us to better understand contemporary postgenomic biology and philosophical anthropology and to situate them in a broader world-historical context.
Ecology 2.0 Internationales Jahrbuch für Philosophische Anthropologie. Band 10 / International Yearbook for Philosophical Anthropology. Volume 10
Bruno Accarino, Jos de Mul und Hans-Peter Krüger (Hrsg.). Internationales Jahrbuch für Philosophische Anthropologie. Band 10 (2020)/ International Yearbook for Philosophical Anthropology. Volume 10 (2020) Katharina Block &Julien Kloeg (Eds.). Ecology 2.0 - The Contribution of Philosophical Anthropology to Mapping the Ecological Crisis. Berlin: De Gruyter, 2021, 318 p.
Philosophical anthropology reflects on the human condition, which is put into urgent question by today’s ecological crisis. An Ecology 2.0 has developed to meet this challenge. In this volume, contributing authors probe both theoretical approaches to ecology and the tradition of philosophical anthropology itself. The tradition bears fruit and stands to be extended beyond its usual textual bases, mirroring the sense in which questions of human existence as such take on an intensified role.
Transhumanismus aus Sicht der Philosophischen Anthropologie Helmuth Plessners
Transhumanismus aus Sicht der Philosophischen Anthropologie Helmuth Plessners. In: Olivia Mitscherlich-Schönherr (Hrsg.), Das Gelingen der künstlichen Natürlichkeit. Mensch-Sein an den Grenzen des Lebens mit disruptiven Biotechnologien. Berlin: De Gruyter, 2021, 351-365. [Open access: download the entire book for free]
Mit den Worten Unmensch und unmenschlich sollte man sparsam sein.
Helmuth Plessner
Zusammenfassung
Der Beitrag vergleicht die extra-, trans- und posthumanistischen Utopien der Menschenverbesserung mit der philosophischen Anthropologie von Helmuth Plessner kritisiert den Transhumanismus anhand der drei anthropologischen Grundgesetze, die Plessner in seinem Opus Magnum „Die Stufen des Organischen und der Mensch“ (1928) formuliert. Es wird gezeigt, dass der Transhumanismus mit Plessners erstem anthropologischen Gesetz übereinstimmt: dem Gesetz der „natürlichen Künstlichkeit“ des Menschen. Es gibt jedoch zwei wichtige Unterschiede, die den Transhumanismus zu einer radikalisierten philosophischen Anthropologie machen. Erstens wollen Transhumanisten im Gegensatz zu Plessner die natürliche Künstlichkeit nicht nur beschreiben, sondern auch aktiv befördern. Zweitens bemühen sich die Transhumanisten, das gegenwärtige Mensch-Sein in eine transhumane oder sogar posthumane Lebensform zu verwandeln. Während Plessner die Möglichkeit von Lebensformen jenseits der exzentrischen Position des Menschen nicht für möglich hält wird mit Bezug auf Bienen, Oktopoden und Craniopagus Zwillingen argumentiert, dass die Natur bereits polyzentrische und polyexzentrische Lebensformen kennt und dass die technische Realisierung dieser Lebensformen mindestens logisch nicht ausgeschlossen ist. Gleichwohl gibt es gute Gründe gibt, sich den transhumanistischen Träumen nicht begeistert zu überlassen. Plessners zweites Grundgesetz - das Gesetz der „vermittelten Unmittelbarkeit“ - lehrt, dass die Entwicklung von Techniken weder vorhersehbar noch kontrollierbar ist. Und das dritte Grundgesetz - das Gesetz des „utopischen Standorts“- macht deutlich, dass eine Überwindung der konstitutionellen Heimatlosigkeit des Menschen - wenn dies überhaupt möglich wäre - das Ende der menschlichen Lebensform bedeuten würde. In einem Einzeiler zusammengefasst: Transhumanisten lassen sich mit jemandem vergleichen, der alle Vorbereitungen für eine wilden Party trifft, zu der er selbst allerdings nicht eingeladen sein wird.
الربيع العربي وشهر العسل على مواقع التواصل الاجتماعي - مجلة المصير - عدد ١٦ - ربيع ٢٠٢٠ - صفحة ١٠٧-١١٣
دكتور بروفسور يوس دي مول. الربيع العربي وشهر العسل على مواقع التواصل الاجتماعي - مجلة المصير - عدد ١٦ - ربيع ٢٠٢٠ - صفحة ١٠٧-١١٣ [[The honeymoon of the Arabic Spring and the social media. Al Masir. Nr. 16, Spring 2021, 107-113. Translation: dr. Khaled Chouket]
الربيع العربي وشهر العسل على مواقع التواصل الاجتماعي
يوس دي مول*
تم تصوير الربيع العربي على أنه ثورة الفايسبوك بسبب الدور الذي لعبته وسائل التواصل الاجتماعي فيه. ومع ذلك ، فإن السؤال هو ما إذا كان هذا الدور عظيمًا جدًا وكان التأثير إيجابيًا جدًا. ماذا تعلمنا الأفلام في مهرجان الفيلم العربي عن هذا؟
حقيقة أن مهرجان الفيلم العربي مخصص هذا العام لـ "الربيع العربي" ليس مفاجئًا بالنظر إلى الذكرى العاشرة لهذه الثورة. فالربيع العربي، الذي اندلع في الشرق الأوسط وشمال إفريقيا من ديسمبر 2010 إلى صيف 2012 وألهم ثورات ضد الأنظمة الاستبدادية في إيران (2011) والصين (2011) وأوكرانيا (2013)، من بين أمور أخرى، يعتبر حدثًا تاريخيًا مهمًا، ليس فقط بسبب تأثير الدومينو وسقوط الأنظمة الاستبدادية في تونس ومصر واليمن وليبيا ، ولكن أيضًا لأن وسائل التواصل الاجتماعي كانت ستلعب دورًا مهمًا فيه.
نظرًا لأن وسائل الإعلام في العديد من الدول العربية تخضع لسيطرة الأنظمة الاستبدادية، فإن التأثير السياسي المحتمل لـ Twitter و Facebook - قبل خمس سنوات من الربيع العربي كان محدودا، لكنه ابتداءا من عام 2011 سيكون لديه بالفعل 50 مليون تغريدة يوميًا و 500 مليون مستخدم على التوالي في جميع أنحاء العالم، ومن الطبيعي أن تكون لدى هذه الوسائط عدد أكبر في البلدان ذات الصحافة الحرة والنقدية. في عام 2009 ، تم تقديم النسخة العربية من Facebook ، مما أدى إلى فتح جمهور محتمل يصل إلى 250 مليون شخص وإنشاء مساحة عامة على الإنترنت حيث يكون للنساء والأقليات العرقية والدينية صوت أيضًا.
على الرغم من أن اللغة العربية المحكية لها لهجات مختلفة على نطاق واسع، إلا أن اللغة العربية المكتوبة تعمل كلغة مشتركة ، وترسل أخبار الثورة ودعوات إلى العمل كالنار في الهشيم من خلال "العالم العربي". ونظرًا لأنه اعتبارًا من عام 2010 ، أصبح من الممكن أيضًا مشاهدة الصور ومقاطع الفيديو في Twitter فقد سهل ذلك الاستخدام ، حيث وصلت الرسالة الثورية أيضًا إلى الأشخاص المتعلمين رقميًا وذوي الأمية المنخفضة.
ظهرت مجموعة كبيرة من المنشورات على مدار العقد الماضي حول تأثير وسائل التواصل الاجتماعي على الربيع العربي، بما في ذلك وسائل الإعلام الاجتماعية Carvins Distant Witness ، والربيع العربي وثورة الصحافة (2012)، والموجة الرابعة "هوارد وحسين" للديمقراطية ؟ الإعلام الرقمي والربيع العربي (2013)، الربيع العربي على "الجمالي أونلاين". وسائل التواصل الاجتماعي والتغيير الأساسي (2015) و Snowdons The People لم يكونوا مجرد صورة. الفيديو العامي بعد الربيع العربي (2020). لا يمكن إنكار أن وسائل التواصل الاجتماعي لعبت دورًا في تنظيم وتنسيق ونشر الاحتجاجات في جميع أنحاء العالم ، والتي تمت الإشارة إليها بالتالي باسم "ثورة الفايسبوك" أو "انتفاضة تويتر".
Meer...
The Political Task of Philosophical Anthropology in the Age of Converging Technologies
The Living Sign. Reading Noble from a Biosemiotic Perspective
2021-03-19 (Trouw) De wittebroodsweken van de sociale media
「 総合的チューリング・テスト ─日本的観点およびヨーロッパ的観点からロボティクスを考える─ 」
Jos de Mul studied philosophy, art history and social sciences at the universities of Amsterdam, Utrecht and Nijmegen (The Netherlands). At present he is full professor Philosophy of Man and Culture at the Faculty of Philosophy, Erasmus University Rotterdam. He has also taught at the University of Michigan (Ann Arbor, 2007-2008), Fudan University (Shanghai, 2008), and Ritsumeikan University (Kyoto, 2016). In 2012 he became a visiting fellow at the Institute for Advanced Study in Princeton, USA. From 2005 to 2011 he was Vice-President of the Helmuth Plessner Gesellschaft, and from 2007 to 2010 President of the International Association for Aesthetics.