Has PDF. Publication Type. More Filters. The Prospect of Oceanic Studies. The Sea is Not a Metaphor. Figurative Language has its Place in Analyses of the Maritime World, Certainly, But Oceanic studies could be more invested in the uses, and problems, of what is literal in … Expand.
Metropolitan time: Reflections on the millenium, calendars, and Gregorian hegemony. The official beginning of the new Millennium, bureaucratically correct on January 1, , gives occasion to reconsider the meanings of that divide in time celebrated globally a while ago. A year … Expand. The end of the ocean. Filosofia tehnologiei blockchain - Ontologii.
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Search WorldCat Find items in libraries near you. In Faubion, James D. The heterotopia of the mirror is at once absolutely real, relating with the real space surrounding it, and absolutely unreal, creating a virtual image.
Citations are based on reference standards. A heterotopic perception of digital media is, according foucqult Chung, to grasp the globally dispersed labor structure of multinational capitalism that produces the audiovisual representations of various spacio-temporalities. We are at a moment. I believe, when our experience of the world is less that of a long life developing through time than that of a network that connects points and intersects with its own skein.
Actually, structuralism does not entail denial of time; it does involve a certain manner of dealing with what we call time and what we call history. Yet it is necessary to notice that the space which today appears to form the horizon of our concerns, our theory, our systems, is not an innovation; space itself has a history in Western experience, and it is not possible to disregard the fatal intersection of time with space. One could say, by way of retracing this history of space very roughly, that in the Middle Ages there was a hierarchic ensemble of places: sacred places and profane plates: protected places and open, exposed places: urban places and rural places all these concern the real life of men.
In cosmological theory, there were the supercelestial places as opposed to the celestial, and the celestial place was in its turn opposed to the terrestrial place. There were places where things had been put because they had been violently displaced, and then on the contrary places where things found their natural ground and stability.
It was this complete hierarchy, this opposition, this intersection of places that constituted what could very roughly be called medieval space: the space of emplacement. This space of emplacement was opened up by Galileo. In such a space the place of the Middle Ages turned out to be dissolved. In other words, starting with Galileo and the seventeenth century, extension was substituted for localization. Today the site has been substituted for extension which itself had replaced emplacement.
In a still more concrete manner, the problem of siting or placement arises for mankind in terms of demography.
Our epoch is one in which space takes for us the form of relations among sites. In any case I believe that the anxiety of our era has to do fundamentally with space, no doubt a great deal more than with time. Time probably appears to us only as one of the various distributive operations that are possible for the elements that are spread out in space,. And perhaps our life is still governed by a certain number of oppositions that remain inviolable, that our institutions and practices have not yet dared to break down.
These are oppositions that we regard as simple givens: for example between private space and public space, between family space and social space, between cultural space and useful space, between the space of leisure and that of work.
All these are still nurtured by the hidden presence of the sacred. I should like to speak now of external space. The space in which we live, which draws us out of ourselves, in which the erosion of our lives. In other words, we do not live in a kind of void, inside of which we could place individuals and things.
We do not live inside a void that could be colored with diverse shades of light, we live inside a set of relations that delineates sites which are irreducible to one another and absolutely not superimposable on one another. Likewise one could describe, via its network of relations, the closed or semi-closed sites of rest — the house, the bedroom, the bed, el cetera. These spaces, as it were, which are linked with all the others, which however contradict all the other sites, are of two main types.
First there are the utopias. Utopias are sites with no real place.
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