La multiplication sur Internet des dispositifs « interactifs » interroge les enjeux et les principes des nouvelles formes de communication qui envahissent les systèmes techniques contemporains. La banalisation et la généralisation de ces agencements machiniques remettent en question les frontières traditionnelles entre l’image et le réel, le regard et l’écran, le sens et le message, le sujet et le monde, le public et le privé, le pouvoir et la captation, la présence et l’absence, le désir et le manque...The increasing number (...) of « interactive » devices on Internet addresses the question of the stakes and principles linked to the new forms of communication invading contemporary technical systems. The trivialization and extension of these tools are a challenge to the standard boundary line between images and reality, the viewer and the screen, meaning and message, the individual and the world, the public and private spheres, power and addiction, presence and absence, desire and need.. (shrink)

Unquestionably, the zeitgeist of Web 2.0 is symbolized by the dominance of social networking sites (SNS) and user-created content (UCC). MySpace, Facebook, and Cyworld mini-hompy are but a few examples of SNS that are becoming increasingly part of urban everyday life and interwoven into the historicity of the Internet. Web 2.0 has promised much about new forms of participation, creation, collaboration, and authorship, and yet within each location, we can find examples of both empowerment and exploitation. This is particularly the (...) case in the divergent region of the Asia-Pacific. Rather than the region being a sum of “imagined communities” (Anderson 1983), this paper argues that the distributed social networks of Web 2.0 UCC is formed, informed, and maintained through the perpetual process of “imaging communities.” These imaging communities can be seen in the visual, textual, and aural modes of UCC and can be seen to reflect the region’s new technocultural cartographies. (shrink)

Notre interrogation porte sur la visibilité de la psychologie sociale à travers les forums de discussion Usenet. Ces espaces thématiques communautaires qui permettent d'échanger de très nombreuses informations sous forme de discussions en temps différé, ont servi de support pour interroger la diffusion de la psychologie sociale auprès du grand public. Les archives des forums Usenet ont été interrogées à l'aide des clefs psychosociologie, sociopsychologie et psychologie sociale. Outre les messages liés aux réseaux d'entre-aide et de recherche d'emploi, deux grandes (...) thématiques émergent de l'analyse des messages recueillis: l'utilisation de la psychologie sociale comme caution scientifique pour appuyer le discours émis et une psychologie sociale comme discipline essentiellement manipulatrice. Dans le corpus étudié, celle-ci semble privilégier la manipulation comme objet d'étude - ou en tout cas les individus ne retiendraient que cet objet - et, qui plus est, «manipule» en retour pour obtenir ses résultats.Our study is concerned with the visibility of social psychology through Usenet forums. These virtual communities, which enable the exchange of a multitude of information in discussion forums in non-real time, were the object of our study which explored the popularization of social psychology with the general public. Archives from Usenet were searched using the following keywords: psychosociology, sociopsychology and social psychology. Besides messages linked to help and job-search networks, two main themes emerged from the analysis of messages namely that social psychology is used as a source of scientific evidence to back up the opinions expressed and that socialpsychology is essentially a manipulating discipline. In the studied corpus, socialpsychology seems to privilege manipulation as an object of study - or at least that the individuals involved only remember that aspect – and that it moreover "manipulates" to obtain its results. (shrink)

An idea has been increasingly gaining currency in Western democracies since the 1950s and '60s, namely the idea of the omnipotence of the media, a power that has become more pronounced as the influence of politics has become steadily weaker. This omnipotence of the media manifests itself, firstly, in the fabrication of individualistic tastes and desires, and secondly in the fragmentation of public space and social relations, if not the explosion of public space and social relations.These are the themes to (...) which I would like to return in the hope of not rewriting the story of Pangloss. I think no one will dispute the idea that the media has played, and continues to play, a crucial role in the dynamics of postmodern individualism. The norm of private happiness, the value of pleasure, and the ideal of intimate fulfilment are diffused throughout mass culture, the press and television. Thanks to the media, the fulfilment of these desires and the love of oneself has become a socially legitimated form of behaviour, an ideal for the masses. In celebrating private pleasures and private happiness, the media have undoubtedly contributed to the decline of tradition, strict moral codes and ideological commitments. Living in the present, living for oneself and in accordance with these desires have become the legitimate norm, and in this sense the media have without a doubt contributed to the culture of individualism.That is not all. Television is known to have played a role in the erosion of social life, in the erosion of certain forms of community life like the neighbourhood, the street, and the café, which had been important areas of social interaction since the nineteenth century. Television has put an end to people going out regularly to bars, cafés or on the streets; everyone goes home in the evening to watch the news or look at a film. The traditional social life of men has largely disappeared, and men spend much more time with their family and in private life. Leisure culture and the media have converged in such a way that privileges pleasures enjoyed in the intimacy of the home.For the same reason, television has caused the attendance of cinema, sporting events and theatre to drop. Television has shattered traditional forms of social and public life in favour of the consumption of images within the home, and this trend will undoubtedly only become more pronounced as the number of familial receivers increases, such as video machines, internet, cable, what one can in short call `fragmented television'.Access to information and images is becoming more and more personalized; there are greater possibilities for everyone to construct his own timetable and to escape from the homogeneity of media programming. From this point of view, the media appear to be as much an instrument for the creation of homogeneous, mass tastes as an instrument of individualization, and the privatization of life. In this context, and despite its obvious shortcomings, McLuhan's famous formula `the medium is the message' seems to me correct. (shrink)

In this research we focus on ethnic minorities, one of the underserved groups in Europe. In particular, we address the internet use of Turkish ethnic children, aged 9 to 16, in several EU countries. We examine the extent to which they can be considered digitally disadvantaged when compared to the majority population in those countries. We also compare Turkish children living in Turkey to those in the diaspora as well as to the majority children living in those same European countries. (...) The data used for this analysis is part of the EU Kids Online research. Of the three groups of teenagers examined, those in the Turkish diaspora take a position in between their native European peers, who are the most fervent surfers on the internet, and the Turkish children living in Turkey, who use the internet least often. Generally speaking that is also true for online competencies and online activities. As far as exposure to online risks is concerned, European majority children are more familiar than the two other groups with receiving sex-related images and messages and with face-to-face meetings with online contacts. By contrast, children in the Turkish diaspora are relatively more familiar with cyberbullying. (shrink)

Today, the earth is an interconnected globe humming with electronic transmissions-a chattering planet nestled in the provident silence of space. The ethical question is whether this is contributing to authentic human development and helping individuals and peoples to be true to their transcendent destiny. The new media are powerful tools for education, cultural enrichment, commercial activity, political participation, intercultural dialogue and understanding. They also can serve the cause of religion. Yet the new information technology needs to be informed and guided (...) by solidarity in the service of the common good bridging the digital divide within and among nations. The value-laden message of Western secular culture to people and traditional societies in many cases ill-prepared to evaluate it leads to widespread crisis, for example, in regard to marriage and family life. This technology can be a means for solving human problems, promoting the integral development of persons, creating a world governed by justice, peace, and love. It also can help men and women in their age-old search for self-understanding. Like today's world itself, the world of media, including the Internet, has been brought by Christ, inchoately yet truly, within the boundaries of the kingdom of God and placed in service to the word of salvation. (shrink)

Imagine, if you can, a small room, hexagonal in shape, like the cell of a bee. It is lighted neither by window nor by lamp, yet it is filled with a soft radiance. There are no apertures for ventilation, yet the air is fresh. There are no musical instruments, and yet, at the moment that my meditation opens, this room is throbbing with melodious sounds. An armchair is in the centre, by its side a reading-desk — that is all the (...) furniture. And in the armchair there sits a swaddled lump of flesh — a woman, about five feet high, with a face as white as a fungus. It is to her that the little room belongs.1. (shrink)

The present text aims to discuss a certain kind of internet meme, construed here as an image macro, in the context of Conceptual Blending Theory (Fauconnier and Turner 2002). Image-based memes (image macros) that contain a verbal layer appear to be the most popular form of such memes. Their concise form demonstrates a creative potential: memes are packed with meaning, reflected in various conceptual packets integrated into their verbal and visual semiosis. Blending theory thus seems an appropriate framework for a (...) discussion of the cognitive mechanisms of memes and the relation between the verbal and the visual, as well as for tracing how the analogy between given domains/input spaces contributes to the effectiveness of a message. (shrink)

In this article I analyse object labelling image macro internet memes as multimodal metaphors, taking the Distracted Boyfriend meme as a case study. Object labelling memes are multimodal texts in which users add labels to a stock photograph to convey messages that are often humorous or satirical in nature. Using the relevance-theoretic account of metaphor, I argue that object labelling memes are multimodal metaphors which are interpreted using the same processes as verbal metaphors. The labelling of the image guides the (...) viewer in the construction of ad hoc concepts, and it is these ad hoc concepts that contribute to the overall meaning that is communicated. The analysis in this article is rooted in the relevance-theoretic claim that pragmatic interpretive processes are triggered by all and any ostensive acts of communication. I also draw heavily on Deirdre Wilson’s work on lexical pragmatics to show how this plays out in the case of a multimodal digital text. Memes, like verbal metaphors, do not require a special theory or framework. They can be understood as ostensive stimuli which trigger the search for an optimally relevant interpretation. (shrink)

To improve the understanding of film and television postproduction for college students in the era of intelligent media, a study is conducted on college students’ short video communication education and audience psychology based on the rapid development of virtual image and the Internet of Things. Primarily, the collaborative filtering algorithm is optimized and combined with the principle of Spark and Hadoop platforms as well as the IoT and virtual image technologies. Then, a hybrid computing model is proposed, and the two (...) algorithms are improved and combined, with 90,000 network video records as data samples. Finally, the push accuracy of the hybrid algorithm and the traditional algorithm is calculated and compared, and based on this, a questionnaire survey on the audience psychology of short video production is carried out for college students. The results show that the time user of the combined algorithm is always at least 0.4 s faster than that of a single algorithm and the running speed of the algorithm with five nodes is nearly 80% higher than the algorithm with a single node. The Spark algorithm with multinode has good versatility in image recording and processing of large groups of college students. When processing more than 100,000 image records, the deviation values of Spark and Hadoop with a single node exceeded 1.1, but the deviation value of the hybrid algorithm was still lower than 1.1. With the increase of data volume, the deviation values of the three algorithms are increasing. Compared with the traditional CFA algorithm, the optimized algorithm has a higher speed in processing data and is more accurate in content pushing. From the questionnaire survey of college students, it is found that contemporary college students are not active in learning knowledge of virtual images. Hence, it is concluded that colleges must carry out relevant courses based on short video communication education and strengthen the short video communication education of college students. A reference is provided for the development of college students’ short video communication education in the digital age. (shrink)

The article explores how digital images of hands are used as a symbolic representation of intimacy and intimate emotions in influencer communication on Instagram. Based on digital ethnography with female influencers in the Czech Republic, the analysis focuses on three categories of communicative practices, where hands function as a visual representation of intimacy—creating community, a sense of vulnerability, and the notion of rawness and openness. The analysis points to the gendered nature of influencer communication. It explores how (...) class='Hi'>intimacy is established specifically by women influencers who need to navigate vulnerability with the need to protect themselves against gender-based online violence in the form of hate comments and sexualized hate speech. (shrink)

Creating a mobile software-based exploration (artwork?/app?) puts the artist-coder in a position to interact with the mediated image streams that connect people on the Internet. The mediated streams often contain portraits and self-portraits, selfies, of the participants. These selfies are visual status messages of the people participating in the data streams. They can be used by the poster to identify themselves in the data stream and represent a way the creator of the selfie wants to be seen by the social (...) circle in which the image is posted. These images could reveal recognizable characteristics of the subject. The characteristics could be recognizable by people and software along the mediated path that the image traverses. Algorithmic intervention on the image affects the human and software interpretation of the image. In the works #autoselfie and FIFO ribbon, images are modified on a pixel level, in a way that the user of the app/work cannot control completely. The modifications reveals the potential power of the software systems to modify the imagery that people use to identify themselves in mediated communication environments. Moreover, the changes applied are chosen by the artist coder to impede recognition by software systems downstream but make human recognition possible in some cases. The alterations make the software in the app visible on a pixel level. The works then let the user post the altered images on Twitter or Google+ social media streams. The framing of this work as artwork or mobile app creates a tension, which affects audience interpretation and user experience choices made by the artist. These ideas are explored in the 2013 work #autoselfie and the 2014 work FIFO ribbon that runs on Android devices. #autoselfie was used to remix images created by winners of the South African 2013 Sanlam National Portrait Award, to explore the intervention of algorithms on mediated portraits and self-portraits. (shrink)

The concept of trauma has recently expanded its reach to include what otherwise might be understood as intimate experience. This overextension represents a threat to our ability to conceptualize intimate experiences, hence to use concepts to engage in intimate communication. An analysis of Wallace Stevens’s poem “The Auroras of Autumn”, demonstrates how poetry provides a supplemental vehicle for the communication of intimate experiences. Poetry is therefore characterized as an essential element in ethical life.

continent. 1.2 (2011): 125-128. What is the nature of sound? What is the nature of volume? William James, in attempting to address these simple questions wrote, “ The voluminousness of the feeling seems to bear very little relation to the size of the ocean that yields it . The ear and eye are comparatively minute organs, yet they give us feelings of great volume” (203-­4, itals. original). This subtle extensivity of sensation finds its peer in the subtle yet significant influence (...) of habituated action upon our lives. This expansive quality of habit­making is what Craig Dongoski's bodies of work enable us to appreciate. Nearly ten years ago Dongoski had a habit of turning on his audio recorder every day at three o'clock for three minutes. No matter what the setting, what the activity, Dongoski recorded the ambient sounds in his environment at that moment. As it happened, one day he was teaching a drawing class and he recorded the sounds of their pencils scratching across their respective surfaces. This was a critical moment for him. Later he would place a contact mic onto a drawing surface and record the sound of his signature. Signatures change over time, they respond to the conditions in which they are performed. Signatures speak volumes about the author, but a practice of attunement is required for the volume to be audible. To hear all that a signature can tell about its author, the listener must tune into the frequency at which this information is being broadcast. Dongoski's drawings and video works draw­out the peculiar artifact that habit makes of living: habits establish a tempo of living and it seems that one's habitus is the signature of habitual living. I sat down with Craig in an attempt to sound­out some of the depths of thought in his practice. What follows is selected from our conversation. Paul Boshears (PB): Clearly your work is dealing with time: from the painstaking action of rendering the drawing to the free­form approach of launching a microphone into a body of water and waiting to see what's recorded. Craig Dongoski (CD): Are we talking about the films or the drawings? PB: Well, it's a bit of both in my mind. I know the drawings on first glance seem to be these flows of lines without concern but I realize that there is this painstaking action involved. CD: I'm interested in time because I'm interested in forms outside of control, outside of politics, and outside of economics. I think that art, when it's alive, does go beyond those. I'm interested in duality and paradox—a stream of contradiction, I suppose. For instance, scale and size. There is a tendency to think that these are the same thing. But really you can have something small that has a lot of scale—look at Goya's drawings, Los Caprichos , they're very small but they have a lot of scale. Likewise things that are spontaneous don't necessarily mean that they take only two or three seconds to do. This latter distinction is what I'm most interested in. Having that appearance of spontaneity. The image has rhythm, you can latch onto it; but the reality is that it took many hours—and many months in some cases—to arrive at. And this is in keeping with geological time. I like to insert this series of thoughts into my work sometimes as an attempt to make some of this stuff comprehensible. There are all these distractions inundating us throughout our days now. Time gets tweaked by all these technologies that we interact with daily. There's more than just digital time or the mechanical time of your watch. There's biological time, that time in which you're growing. PB: I'm reminded of McLuhan here: he made his career by making that strong claim that the humans of today are not the same humans of three generations ago because technology has fundamentally changed us. Are we not the same human beings as a hundred years ago? CD: I mean, I don't think we're the same human beings that we were when he was around! It's my understanding that before painting a flower, monks would meditate for hours on that flower and then they would complete the painting of that flower in less than a minute. That's what I want to point out about our world today, we have all this information, but how much of it are we metabolizing? PB: Is there a message you're looking for? Or that you're trying to share? CD: These drawings set­up the circumstances for me to continue them forever. I'm only about six years into it, but with more time, things can unfold. You know? If you take this cup of coffee and vow to restrict your work to only this material and medium for seven years—you'll make interesting work. The problem is that most people can't hold on to things or they give up or they get distracted. They don't trust that anything is possible; anything is potential material. Staying with this cup of coffee example, we can get enveloped in the history of the recycling logo, or the process for harvesting coffee and so on. The same is true for my work as it has lead me into places like graphical music scores. I had, of course, known about John Cage's notations and I'd always been interested in sound itself, but this drawing practice made it feasible to explore the intersections in a meaningful way. I think that if you trust your instincts and your curiosities and your abilities, then the bus drives itself. Look at Roman Opalka, he's kind of the patron saint of time painting. The claim is that no one can count to a billion in a lifetime so he's set­out to paint to seven sevens (7,777,777). He began with white numbers on a black field but over the years he has gradually reduced the black field to ever­lightening grays. His plan is to paint these seven sevens on what ostensibly will be white on white. PB: It occurs to me that I've never thought of the actual, literal, meaning of “microphone” in relation to “microscope.” The mic has made everything loud, the world's not allowed to be quiet anymore. Maybe we should call them “macrophones” since telephone's already taken... CD: Well, a microscope is a lens. What got me interested in sound was that a microphone acts like a lens. There are wide angle lenses, or a lens that gets your eye up close to something far away, or at a tiny level. The same is true of the microphone. You can use a parabolic mic to hear what the coach is saying on a sports field or a mic that picks­up the sound from the entire cathedral. There's this whole gamut... I'm kind of playing with the words here. I'm into the minuteness of the sound, but I'm interested in the minuteness of the mark itself. PB: I guess it's a Deluezean, generative, statement, then? It's not a metaphor, it's an actual thing with which we can work. CD : That's right. PB: While doing some background work on you I found myself at interesting places on the internet. For example, Konstantin Raudive and a brief jog into Electronic Voice Phenomena (EVP); perhaps this was just synchronicity. But, it's a happy coincidence nonetheless because the them of this issue of continent. is “the moraine” and one of the nuances of this term is “what remains.” Is there a metaphysical or epistemological problem that you're sorting­out here? CD: Think about fossils: fossils are the first recording device, you know? It's the first, natural, recording device. It's in this way that I think my works are fossilized time. Artifacts of that process. Van Gogh is a strong source for me in this regard: it's not what he's painting it's how. You're seeing his nervous system at work. The what is so incidental, the chairs, the flowers, etc. It's funny: when I first started doing this, before I started drawing voices, I was doing these things in cemeteries. I was doing automatic drawings. And when I took this experiment to its maximum I was taking hydrophones and burying them in abandoned graves. I was thinking about the mic rig as the south coordinate and I'd use a shortwave radio as the north coordinate. Usually it was just white noise, but on the east and west I'd station a writer and a drawer. So I'd have these things going on simultaneously and I'd be mixing them at the same time. PB: How'd it come out? CD: Well, just like you'd expect. It was a lot of white noise. But I think that Raudive was on to something. Burroughs used to say something similar when he'd talk about being in a foreign country where he didn't know the language and then he'd start to hear things. At the base, what I'm doing is pattern recognition. I do have a writing component to the drawings. I haven't exploited it in a while but... I use a vocoder, which was developed to encrypt spy signals during one of the World Wars. The mechanism takes two channels, one being the spy's signal combined with noise and then the other channel is a sine wave so that the intended recipient can pick out the words. So I did something like this with Beowulf. I tried combining the spoken word with other television and radio sources, but that didn't work because a book on tape is usually read in a very steady clip and the result was too garbled. So the second try, instead of drawing I was writing, trying to articulate the sounds that I could hear in this garbled transmission of Beowulf. You start to think you hear something, so you start to write what you think you're hearing. But what you're hearing is just being triggered by this articulating action. When the sound of the drawing lines up with the sound of the word you get something. But it's not ever what you're really hearing. You start writing and you're trying to keep up with what you think you're hearing and it is truly, in the most true sense of the phrase, automatic writing. You can contrive and go into a “spirit trance” or whatever, but... PB: It's uninteresting to you? CD: Well, it's unbelievable. It's just listening to sounds and following along. The magic is out there, there are no tricks or anything. You do this exercise with twenty people and you will get twenty totally different writings. But, you're creating the sound and you're creating the writing as an interpretation. That's the thing with EVP, it's homophonic translation. PB: Do you trust a straight line? I know you start with these meticulous lines at the beginning of the drawings but they do change over time. CD: I'm trying to show that there are these imperfections in structures and that over the reiterations of these structures these imperfections become amplified. But you can see them in tree formation as well. The rings alter their shape as the trees grow. PB: Is that your transmission then? You're not just receiving these sounds but you're broadcasting this message as well? CD: Things exist because of their opposites. These drawings are really about nothing. It's the first body of work I've had where people project so much of stuff onto the works. So there you go, things existing because of their opposites. It's kind of like with Mike Kelley: the work was about a critique of commodity culture and commodifying emotions. Using toys this was a critique of production. But then suddenly people were saying it was about abuse and the abuse that Mike Kelley had suffered. And it wasn't but he heard that and said, “I'll go with it,” and so he did. I think that's the nature of communication: I send this but you receive that instead and this makes me think about what I sent in a different way. (shrink)

Racial bias and language discrimination are recognized in the health sector in countries such as Sri Lanka. This may extend to images used in health communication and educational literature. We analyzed the racial and ethnic representation in a sample of newspapers and websites related to health obtained over a period. Most of the human figures in health-related messages in newspapers had an overrepresentation of Caucasians. This trend was absent in websites where 73% of the images of Sri Lankans. The reasons (...) for this pattern could be due to the availability of image-quality photographs and exposure to a norm that is racially biased. For example, a majority of images in medical textbooks and prestigious journals are of white Caucasians. A predominance of such images could have two impacts. At an individual level, it would affect acquiring skills of visual diagnoses. At a societal level, it may reinforce a view that most forms of health-related knowledge are created in the West and could add to existing discrimination based on skin color (i.e., colorism). The latter is a known psychosocial stressor that contributes to psychological distress among socially disadvantaged populations and promotes behaviors adverse to health and residential segregation. These may contribute to poorer physical, mental, and infant health outcomes in dark-skinned individuals compared to lighter-skinned in the USA and Canada. Such discrimination within the health system would compromise basic human dignity, disempower patients, and violate the principle of autonomy. Sri Lankan media, the healthcare profession, and educationists need to recognize the relevance and importance of using images that appropriately reflect the realities of their own environment, its people, and patients. (shrink)

Poster (1989) and Schiller (1996) point out that electronic communications have the power to change social and political relationships. The new discourse of the Internet has political uses in spreading neo-Nazi ideology and action. I look at two kinds of online neo-Nazi discourse: hate speech itself, including text, music, online radio broadcasts, and images that exhort users to act against target groups; and persuasive rhetoric that does not directly enunciate but ultimately promotes or justifies violence. The online location of these (...) discourses poses urgent questions. Does information technology make the re-emergence of prejudicial messages and attitudes swifter and more likely? Does the Internet's wide range of distribution make for more followers and finally more persuasion? (shrink)

An ICQ Message Board Session as Discourse: A Case Study Even though the scope of literature on online communication expands fast, very little attention seems to be paid to instant messengers-programmes providing for one to one communication in real time. It is quite surprising, since such programmes create conditions closest to face to face communication. The similarities and differences between computer-mediated and face to face interaction should be the most apparent in instant messenger mediated communication. The present paper focuses on (...) this type of internet communication. The data sample is a transcript of an online conversation that took place within one day. It is analysed within the framework of Conversation Analysis with regard to turn-taking and the occurrence of discourse markers. Also, attention is paid to the use of minimal responses. Although, as might be expected, face to face and computer-mediated interaction share many features with respect to the above criteria, there arise a few interesting differences. (shrink)

In contemporary democracies, the image that political leaders project is of central importance to their electoral appeal, however, studies of image projection have mainly been based on textual messages, undermining often visual content such as photos, memes and postcards. This study explores populist leaders image projection through visuals on Facebook in a cross-national context, with the aim of verifying if politicians use images to promote their political action or if they instead implement more complex strategies of self-branding and personalisation. The (...) analysis focuses on the election campaign period for the 2019 European elections and proposes a comparison between four leaders that joined the European Parliament’s Group of Identity and Democracy, namely Matteo Salvini for Italy, Heinz-Christian Strache for Austria, Marine Le Pen for France and Alice Weidel for Germany. According to our analysis, important differences emerge in the use that leaders make of the images disseminated on Facebook. Some of them, in fact, disseminate almost exclusively images that are strictly related to their electoral campaign, while others seek a true identification with their voters, following the pattern of intimization. (shrink)

En Chine, médias et technologies de l'information et de la communication sont revendiqués par le pouvoir comme vecteurs de développement économique, de connaissance et de communication. Des analystes occidentaux et chinois qualifient cette situation de « société de divertissement », signifiant que les messages principaux des médias sont orientés vers la consommation et le divertissement. Cependant, des possibilités d'expression pour les citoyens et plus largement la société civile existent de plus en plus. À travers trois grands événements de l'année 2008 (...) en Chine - tempête de neige, émeutes au Tibet et tremblement de terre - cet article explore les évolutions de l'usage d'Internet et des médias par le gouvernement et par une société civile encore fortement contrôlée.In China, media and information technology and communications are claimed by the government as vectors of economic development, knowledge and communication. Chinese and Western analysts call this situation "entertainment company", meaning that the main messages of the media are consumer-oriented and entertainment. However, possibilities of expression for citizens and civil society more widely available more. Through three major events of 2008 in China - snowstorm, riots in Tibet and earthquake - this article explores the evolution of the use of Internet and the media by the government and civil society still strongly controlled. (shrink)

Mathematical images occur in lectures, books, notes and posters, and on the internet. We extend Kennedy's proposal for classifying these images. In doing so we distinguish three uses of images in mathematics: iconic images; incidental images; and integral images. An iconic image is one that so captures the essence of a concept or proof that it serves for a community of mathematicians as a motto or a meme for an area or a result. A system such as Euclid's can combine (...) such apprehensions with other forms of logical inference and an image that is built into a system of exposition is called an integral image. An incidental image is an image used by a mathematician to reason with a particular concept. In addition to this thematic characterization, we also explore one concept, infinity, in some depth by comparing representations of the infinite by mathematicians and artists. (shrink)

Because technologies are frequently used for sexual gratification it seems plausible that artificial communication partners, such as voice assistants, could be used to fulfill sexual needs. While the idea of sexualized interaction with voice assistants has been portrayed in movies, there is a lack of empirical research on the effect of the ontological class on the voice’s potential to evoke interest in a sexualized interaction and its perception in terms of sexual attractiveness. The Sexual Interaction Illusion Model, which emphasizes influences (...) on sensations evoked by artificial interaction partners, furthermore suggests that there may be contextual influences, especially sexual arousal, that may be crucial for the question of engaging in a sexualized interaction with an artificial entity. To empirically investigate whether the ontological class of the speaker and the level of sexual arousal affects the heterosexual males’ interest in hearing more flirtatious messages and the perception of the communication partner’s sexual attractiveness, an online experiment with between subject design was conducted. Two hundred and fifty seven respondents were confronted with at least four, and voluntarily six messages from either a computer-mediated human or a flirtatious voice assistant, in interaction with being previously primed sexually or neutrally. The results demonstrated that the effect of sexual arousal was not prevailing on the interest in further messages and the attractiveness perception of the interaction partners, while the ontological class did so. Here, the voice assistant evoked more interest in further messages and the technology itself, while the computer mediated human was perceived to be more sexually attractive and flirtatious, and evoked more social presence. The communication partners social presence was shown to be the predictor with most explanatory power for the interaction partners perceived sexual attractiveness, regardless of whether it was human or artificial. The results underline differences between artificial and human interaction partners, but also underline that especially social presence and the feeling that the user is addressed is crucial in digitalized intimacy regardless of the ontological class. (shrink)

Internet memes, as artifacts of digital culture, quickly spread political ideas and critiques, transcending traditional media. Despite their prevalence, understanding how memes use semiotic elements and (de)legitimization strategies to shape political narratives on social media is limited. This research investigates how semiotic representations and (de)legitimization processes materialize in political discourse through social media memes. Using Van Leeuwen's (2005, 2007) framework of social semiotics and (de)legitimization strategies, we analyzed the visual and textual elements of 47 memes collected from January to July (...) 2024; we selected 11 memes that represent Van Leeuwen's (de)legitimization strategies. The study revealed that memes convey complex political messages using semiotic resources, including color, gesture, and text. Intertextuality, humor, irony, rationalization, and moral evaluation are commonly used to criticize or support political figures and ideologies. This highlights the dynamic role of social media in political communication, where memes rapidly influence public perception. The findings emphasize the importance of understanding semiotic and rhetorical strategies in political communication analysis. The study contributes to the discourse of digital political communication by showing how memes, as cultural artifacts, shape political narratives and legitimacy. The research has significant implications for political strategists, communicators, and academics interested in the intersection of media, politics, and culture. (shrink)

L'omniprésence de l'image dans nos sociétés contemporaines, massivement régies par les médias visuels, - photographie, cinéma, télévision, internet - a bouleversé notre culture, longtemps fondée sur le primat de l'écrit. Cette révolution renoue cependant avec les assises les plus anciennes de notre culture où l'image, prise en charge par la peinture, le théâtre et les arts oratoires, était porteuse de savoir et d'émotion esthétique. Ce pouvoir de création et de communication de l'image a fait très tôt l'objet d'un examen critique (...) soucieux d'en dénoncer les dangers : force et forme d'attraction paroxystique, la fascination désigne assez bien ce péril et ces pièges. Platon, le premier, en instruit le procès tandis qu'Aristote s'efforce d'arrimer au logos la puissance imageante du théâtre. A l'âge classique, les Etats modernes établissent leur pouvoir par un contrôle croissant de l'image : J-M Apostolidès et L Marin ont rendu compte, pour la France, de la machinerie fascinatrice du "grand Roi", qui traverse les arts et l'imaginaire classiques. La littérature contemporaine inclut dans sa démarche réflexive cette méditation sur le pouvoir fascinant de l'image : l'oeuvre de Pascal Quignard en reprend et repense ainsi les figures paradigmatiques - Narcisse, Méduse, Médée. Examinant ce phénomène dans la peinture, la littérature et les arts du spectacle, cet ouvrage, transhistorique et pluridisciplinaire, est l'occasion d'un dialogue entre philosophes, littéraires, esthéticiens et historiens qui interrogent ici collectivement, en toute liberté critique, la fascination des images dans son ambivalence, rayonnante et aliénante. (shrink)

Visual images are widely used in medical and patient education to enhance spoken or written explanations. This paper considers the role of such illustrations in shaping conceptions of the body; specifically, it addresses depictions of variant sexual anatomy and their part in the discursive production of intersex bodies. Visual language—even didactic, ‘factual’ visual language—carries latent as well as manifest content, and influences self-perceptions and social attitudes. In the case of illustrations about atypical sex development, where the need for non-stigmatising communication (...) is crucial, it is especially important to consider the implicit messages conveyed by imagery and compositional strategies. (shrink)

This article examines the discursive construction of a specific letter-style multilingual crisis message released by local governmental institutions during China’s battle against the COVID-19 pandemic. Based on a sociocognitive analysis of a collection of 33 English-language messages, the analysis revealed the structural features of the message and the discursive strategies in constructing and negotiating the identities of the message’s addresser and the addressee. It was found that the discursive relationship between the addresser and the addressee was established on an ingroup-outgroup (...) distinction mediated by neutralising strategies to reduce authoritative imposition and image-enhancing strategies to promote a responsible government. The findings suggest that multilingual crisis communication is a multivocal, complex social practice shaped by genre, textual, media and contextual factors. These findings will provide insights into the crisis discourse as an emerging topic of interest and help inform multilingual communication strategies in and beyond the context of a public health emergency. (shrink)

AI can identify images, but cannot understand them as man does. The problem of understanding the iconic signs is the analogy, which cannot be clearly operationalized. Nothing guarantees signification by analogy, because it is neither the necessary effect of a cause, as in the indicative signs, nor the obligatory consequence of a rule, as of symbols. But the analogy is also fundamental to the human condition because our Ego implies the presence of Other. Or, just as the images, the understanding (...) of Other implies the analogy: he is a self like me, but another self than myself, that is, an analogous self. That is, you can understand the behavior of the other's activities and actions, even what he communicates as messages because you interpret them as if it were about yourself. Different from the human being who is an existent, in AI the essence precedes existence. Even if the algorithms of the analogy process will be infinitely perfected, that analogy will miss the interpretation that comes from the life of the existing one. AI knows digital, man understands analog; AI understands from knowledge, man knows from understanding. (shrink)

The 2009 post-election violence on the streets of Tehran was brought to world attention by the image production and distribution activities of Iranian citizens. This paper considers the communicative potential of these images as they are encountered by distant observers. Beginning with George Herbert Mead’s concept of a generalised other that establishes the ground for intersubjective person formation and the moral basis of self–other relations, I build a critical framework for considering the limits and potentiality of self–other encounters in mediated (...) contexts. Arguing that communication presupposes a shared cultural attitude to images, I explore the distinctive cultural frame and image-encounters that the Internet establishes for its users, before turning attention to the activity occurring on the other side of the screen. Setrag Manoukian has observed that in the 2009 Iranian situation the once distinct categories of action and mediation collapsed together; “everyone was acting and reporting” simultaneously. I shall examine the claims for a new reflexivity associated with this situation. Turning again to the perspective of the distant observer, I explore some of the constraints on the functioning of the Iranian images as communicative acts. In conclusion I briefly consider what work is required on the part of the viewer to build a context for empathetic regard. (shrink)

A practice, a technique, an expertise cannot be left unexplored by an account that can explain their basis and organization as well as their objectives. Whether the internet is understood as a practice, or seen as a journey through a space that knows no borders, or cursed as humanity overreaching itself yet again (hybris), nevertheless its reality raises questions about our experience of the world (experimentum mundi) and explores its nature, giving an exact measure, beyond assumptions, of the relationship between (...) humans and machines. With this in mind a multicultural, multidisciplinary study was set up in the USA through the publication of Academy and the Internet, jointly edited by Helen Nissenbaum and Monroe Price (2004). The book sets out to examine the relations between the internet and economic issues, the internet and social problems of equality, politics (the question of public space), the communicative relationship in a virtual world. Interculturally speaking, only the Chinese contribution gives the debate - which is almost tribal since it is American to the core - an off-centre tone. A debate makes statements and analyses, but it also omits and may skate over other perspectives. Africa, which is absent from this debate, almost forces its way in via this paper. What is the position with the relationship between the internet and present-day African experience? Hardly coping as it is with the consequences of the recent introduction of writing, how is Africa experiencing this internet adventure, in which the status of images, words and time seems to be called into question? This brief presentation will look first at the status of technoscience - under which heading the internet is subsumed in Africa - and then at the challenges the internet throws up in the region. Our method will be to examine internet capacities from the viewpoint of oral cultures that are dominated economically. (shrink)

PurposeThe purpose of this paper is to investigate the effect of internet filtering, and its impact on marginalized groups including non‐governmental organizations, female activists, ethnic, and religious minorities, the younger generation and the increase of the digital divide in Iran.Design/methodology/approachThe paper raises two main questions: to what extent do information and communications technologies and in particular, the internet, promote freedom of speech, and gender equality in Iran? What is the impact of state censorship and ICT filtering on these activities? To (...) answer these research questions, the author uses narratives of the internet's usage along with a comparison study with other Middle Eastern countries to analyze the impact of ICTs on citizen's freedom of expression.FindingsThe paper argues that restrictions imposed on ICT tools and services by the Government of Iran which has been claimed to protect country's national security against the corruption and immorality imposed by Western countries not only affect the expansion of ICTs negatively but also civil liberties – thus increasing the digital divide internally, regionally, as well as on a global scale.Research limitations/implicationsAlbeit this research is limited to the case study of Iran, the author believes that lessens learned from the Iran's case study can be applied to other Islamic countries and in particular countries located in the Middle East region.Practical implicationsICT tools and services such as the internet and short message service are effective emancipatory media for citizens' participation and mobilization in democratic processes.Originality/valueThis paper contributes to the existing knowledge and understanding of the impact of ICTs on freedom and democracy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ImagesAntoni Muntadas (bio)The seven images in this issue are from Gestes, a book by Antoni Muntadas and published by Bookstorming (2003). The complete set of fifty-two portraits were collected from media images of various political figures during the Iraq War. Muntadas emphasizes the gestural movement of the hands, creating a strange and hypnotic choreography.Antoni Muntadas — born in Barcelona, Spain, in 1942 — has lived and worked in New (...) York since 1971.His work addresses social, political, and communications issues, the relationship between public and private space within social frameworks, and investigations of channels of information and the ways they may be used to censor central information or promulgate ideas. He works in various media: photography, video, publications, internet, and multi-media installations.He studied at the Escuela Tecnica Superior de Ingenieros Industriales in Barcelona and the Pratt Graphic Center in New York. He has taught and directed seminars at the University of California in San Diego, the École des Beaux Arts in Bordeaux and Grenoble, the CAVS at the Massachusetts Institute of Technology, the San Francisco Art Institute, the École Nationale des Beaux Arts in Paris, the University of São Paulo in Brazil, Cooper Union in New York, and many other institutions.Muntadas has received several prizes and grants including those of the Guggenheim Foundation, the Rockefeller foundation, the National Endowment for the Arts, the New York State Council on the Arts, Arts Electronica in Linz/Austria, Laser d'Or in Locarno, Switzerland, and the Premi Nacional d'Arts Plastiques de la Generalitat de Catalunya.He created works commissioned by the Centre Nacionale des Arts Plastiques in Paris, the Fonds d'Arts Publiques in Marseille, the Public Art Fund in New York, and has been resident artist and consulting advisor in several research and education centers, including the Visual Studies Workshop in Rochester, the Banff Center in Canada, Arteleku in San Sebastian, Spain, and the University of Western Sydney in Australia.His works have been exhibited throughout the world, including the Venice Biennale, Documenta Vl and X in Kassel, the São Paulo Biennal, la Biennale de Lyon et La Havana and The Museum of Modern Art in New York, the Berkeley Art Museum in California, the Wexner Arts Center in Columbus, Ohio, le Musée d'Art Contemporain de Montreal, le CAPC de Bordeaux, France, the Museu de Arte Moderna de Rio de Janeiro in Brazil, the Ludwig Museum in Budapest, Hungary, and the Museo Nacional Centro de Arte Reina Sofia in Madrid, Spain. Click for larger view View full resolutionFigure 1.(Cover) Click for larger view View full resolutionFigure 2.(Page 2) Click for larger view View full resolutionFigure 3.(Page 10) Click for larger view View full resolutionFigure 4.(Page 31) Click for larger view View full resolutionFigure 5.(Page 52) Click for larger view View full resolutionFigure 6.(Page 74) Click for larger view View full resolutionFigure 7.(Page 95)Antoni Muntadas Antoni Muntadas —born in Barcelona, Spain, in 1942 —has lived and worked in New York since 1971.Copyright © 2003 The Johns Hopkins University Press... (shrink)

In a digital communication environment, information security is mandatory. Three essential parameters used in the design process of a steganography algorithm are Payload, security, and fidelity. However, several methods are implemented in information hiding, such as Least Significant Bit (LBS), Discrete Wavelet Transform, Masking, and Discrete Cosine Transform. The paper aims to investigate novel steganography techniques based on agent technology. It proposes a Framework of Steganography based on agent for secret communication using LSB. The most common image steganography databases are (...) explored for training and testing. The methodology in this work is based on the statistical properties of the developed agent software using Matlab. The experiment design is based on six statistical feature measures, including Histogram, Mean, Standard deviation, Entropy, Variance and Energy. For steganography, an Ensemble classifier is used to test two scenarios: embedding a single language message and inserting bilingual messages. ROC Curve represents the evaluation metrics. The result shows that the designed agent-based system with 50% training/testing sample set and 0.2 Payload can pick out the best cover image for the provided hidden message size to avoid visual artifact. (shrink)

The advent of artificial intelligence and the Internet of Things has revolutionized user experience with objects. Things can perform social roles and convey persuasive messages to users, posing an important research question for communication and human-computer interaction researchers: What are the factors and underlying mechanisms that shape persuasive effects of IoT? Bridging the reactance theory and the computers are social actors paradigm, this study focuses on how power dynamics are shaped in human-IoT interactions and its implications on persuasion. Specifically, the (...) study examines the effects of the social role assigned to the IoT mobile app agent and the scope of IoT controlled by the app on users’ perceived power and subsequent persuasive outcomes. The results reveal that when the mobile IoT app is for controlling a smart home, the servant agent elicits greater perceived power over IoT for users, leading to less threat-to-freedom and better persuasive outcomes, including attitude, intention, and actual behavior. However, such a difference is not observed when the mobile app is for controlling a single smart device. The study findings offer valuable implications for communication practitioners interested in using IoT as a persuasive tool. (shrink)

With the acceleration of social transformation and “mediatization,” urban women’s parenting practices have become an important factor affecting the demographic structure and national development. The global COVID-19 pandemic has further contributed to the networking of social life and the creation of “Internet moms” who rely on the Internet for parenting interactions. Using a mixed-methods design, this paper conducted participant observation and in-depth interviews with 90 mothers from various industries born after 1980/1990 across multiple geographies in China to examine the impact (...) of urban women’s Internet practices on the psychology and practice of parenting during the COVID-19 pandemic, as well as how they were empowered by media technologies to practice motherhood and complete their role socialization through the sharing of parenting information, experiences, and actions. The purpose of this qualitative study was to investigate the changing impact of Internet-based parenting practices on Chinese urban women’s daily lives during the COVID-19 pandemic. Through the analysis of these influences, it was found that the whole society, including urban parenting groups, paid attention to self-expression and self-worth and further hoped to arouse society’s recognition, face up to the identity of “mother” and “female,” and give more attention and support to women. The study also found that, as interpersonal communication channels were hindered during the COVID-19 pandemic, the power of the Internet, represented by social media, has created a new platform for information empowerment, action mutual, and ideation of motherhood for urban women formerly bound to family and parenting matters. From individual, family, and individual parenting experiences to group, social, and shared scenarios, urban women are engaged in emotional and memory interactions, including motherhood-related expression, experiences, and collaboration. This shift from virtual to physical has reshaped their parenting view, helping them break through the confines of family experience and traditional customs in addition to providing psychological motivation to express their gender concepts, shape their self-image, construct gender power, and interpret intimate relationships, pushing them to become more reflective of the times, as well as more capable and authoritative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Message to Buddhists for the Feast of Vesakh 2007:Christians and Buddhists: Educating Communities to Live in Harmony and PeacePaul Cardinal Poupard, President and Archbishop Pier Luigi Celata, SecretaryDear Buddhist Friends,1. On the occasion of the festival of Vesakh, I am writing to Buddhist communities in different parts of the world to convey my own good wishes, as well as those of the Pontifical Council for Interreligious Dialogue.2. We, Catholics (...) and Buddhists, enjoy a good relationship and our contacts, collaboration and implementation of diverse programmes have helped to deepen our understanding of each other. Dialogue is the sure path to fruitful interreligious relations. It deepens respect and nurtures the desire to live in harmony with others.3. The Second Vatican Council teaches that the entire human race shares a common origin and a common destiny: God, our Creator and the goal of our earthly pilgrimage. Similarly, Pope Benedict XVI, in his 2007 Message for the World Day of Peace, observed: "As one created in the image of God, each individual human being has the dignity of a person; he or she is not just something, but someone, capable of self-knowledge, self-possession, free self-giving and entering into communion with others" (n. 2).4. Building a community requires concrete gestures which reflect the respect for the dignity of others. Furthermore, as religious people, we are convinced that "there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples" (ibid, n. 3). Yet, there are people today who still need to learn about others and other people's beliefs in order to overcome prejudices and misunderstandings. This sad reality, if it is to be overcome, demands much effort [End Page 131] on the part of both civic and religious leaders. Even in places where people experience daily the ravages of war, fueled by sentiments of hatred and vengeance, trust can be restored. Together we can help to create the space and the opportunities for people to talk, listen, share regrets and offer forgiveness for each other's past mistakes.5. Education for peace is a responsibility which must be borne by all sectors of society. Of course, this starts in ordinary homes where the family, the fundamental pillar of society, strives to transmit traditional and sound values to children by a deliberate effort to inform their consciences. The younger generations deserve and indeed thrive upon value-based education which reinforces respect, acceptance, compassion and equality. It is important therefore that schools, both government and faith-based, do all possible to support parents in the delicate but satisfying task of raising children to appreciate all that is good and true.6. The media's power to shape minds, especially of the young, cannot be underestimated. While the irresponsible elements within it are increasingly being recognized for what they are, it is also the case that much good can be effected through quality productions and educational programmes. When people working within the media exercise their moral conscience, it is possible to dispel ignorance and impart knowledge, preserve social values, and portray the transcendental dimension of life which arises from the spiritual nature of all people. Religious believers serve society admirably by collaborating in such projects for the common good.7. Ultimately, the aim of true education is to bring the individual to encounter the ultimate purpose of life. This motivates the person to serve broken humanity. Together may we continue to contribute toward peace and harmony in our society and the world. We Catholics join you with our heartfelt greetings as you celebrate this feast and I wish you once again a happy Vesakh. [End Page 132]Paul Cardinal Poupard, President and Archbishop Pier Luigi Celata, SecretaryPontifical Council for Interreligious DialogueCopyright © 2007 The University of Hawai'i Press... (shrink)

Survey data are presented on opinions about agricultural biotechnology and its applications held by agricultural science faculty at highly ranked programs in the United States with and without personal involvement in biotechnology-oriented research. Respondents believed biotech holds much promise, but policy positions vary. These results underscore the relationship between opinion and stakeholder interests in this research, even among scientific experts. Media accounts are often seen as causes, rather than artifacts, of the existence of public controversy; European and now U.S. opposition (...) to food biotechnology is often explained away in terms of such a relationship. The authors argue that where even experts are divided, public opposition cannot reasonably be attributed to poor public understanding or sensationalistic media accounts. Ethical implications for communicating science are explored. (shrink)

The last decade has seen rise in technologies that allow humans to send and receive intimate touch across long distances. Drawing together platform studies, digital intimacy studies, phenomenology of touch, and ethics of technology, we argue that these new haptic communication devices require specific ethical consideration of consent. The paper describes several technologies, including Kiiroo teledildonics, the Kissenger, the Apple Watch, and Hey Bracelet, highlighting how the sense of touch is used in marketing to evoke a feeling of connection (...) within the digital sphere. We then discuss the ambiguity of skin-to-skin touch and how it is further complicated in digital touch by remediation through platforms, companies, developers, manufacturers, cloud storage sites, the collection and use of data, research, satellites, and the internet. Lastly, we raise concerns about how consent of data collection and physical consent between users will be determined, draw on examples in virtual reality and sex-robotics, and ultimately arguing for further interdisciplinary research into this area. (shrink)

The present study explores the construction of humor in internet memes along two dimensions. The external dimension is concerned with humor in internet memes as opposed to verbal humor on the one hand and as opposed to humor in comics and caricatures on the other. The perceptive differences, stemming from the workings of the human memory, and the medium are posited as the two main differentiating factors. On the internal dimension, we explore manifestations of humor in light of the communicative (...) situation and taxonomic relations at both the intermedial and intramedial levels of internet memes, taking as an example a family of You Wouldn’t Get It image macros. Our analysis employs elements of intertextuality theory and the notion of orders of indexicality. The study aims to contribute to the growing theoretical and methodological framework for multifactorial analyses of internet memes. (shrink)

This paper aims to examine the role that the various vehicles of marketing communications can play with respect to communicating, publicising and highlighting organisational CSR policies to its various stakeholders. It will further endeavour to evaluate the impact of such communications on an organisation's corporate reputation and brand image. The proliferation of unsubstantiated ethical claims and so-called 'green washing' by some companies has resulted in increasing consumer cynicism and mistrust. This has made the task of communicating with, and more importantly (...) convincing, an organisation's stakeholders vis-à-vis its CSR credentials even more difficult. This paper argues that marketing communications tools can play a major role in conveying a company's CSR messages and communicating a more socially responsible image. (shrink)

Currently, the Internet information and communication network has become an integral part of human life. People use social networks such as Twitter, VKontakte, Facebook, etc., to establish global contacts, exchange opinions, gain knowledge, etc. The active participation of not only individual users, but also information organizations in the entire world space makes it necessary to develop measures that correspond to modern trends in the development of information and communication technologies to ensure national security, in particular, the organization of events related (...) to countering the strengthening of ideas of extremism and terrorism. Countering the spread of aggressive information on the global network is an urgent problem of society and government agencies, this task is solved by filtering unwanted Internet resources. However, terrorist and extremist groups rationally use web technologies to perform various functions, including information dissemination, propaganda, fundraising and extremist missions. In such a situation, the Internet poses a threat to national security. In this paper, we investigate the issue of creating semantic analysis models to identify extremist messages in the Kazakh language. For the study, a proprietary text corpus was assembled and models based on bigrams and word input methods were proposed. According to the results of experiments, the proposed model shows the highest indicators for evaluating machine learning methods. (shrink)

Everyday life is increasingly restructured by algorithms that participate, not only as medium, but also as partners, co-creators, mentors, and figures of authority, in our affective and creative experiences. Their agentic capacity is enabled by big data capitalism as well as through the newly acquired ability to generate meaning (text) and visuals (images, videos, holograms). AI technology engages with aspects of existence that constitute the core of what it means to be human. Promising transcendence of existential givens it induces an (...) illusory sense of safety, as it brings us even closer to a confrontation with constitutive ontological complexities. For instance, AI technology commits to a transcendence of mortality, luring humans to envision the possibility of “digital resurrection” and of acquiring immortality via a merger with machines. Seduced by the seeming omnipotence manufactured for us in the digital world, which molds itself to our wishes, we end up questioning not only our agency and freedom but the very fact of being alive. In addition, in the current epidemic of loneliness, in which inter-human connections are thinning out and our reliance on chatbots for friendship, care, and romance increases, humanity is confronted with the state of fundamental isolation and the desire for intimacy and community. This article meditates on AI technology’s tendency to colonize aspects of life that are at the core of humanity, namely meaning, freedom, death, and intimacy, as well as on the societal risks associated with fundamentally altering our understanding of these matters. (shrink)

Grief is, and has always been, technologically supported. From memorials and shrines to photos and saved voicemail messages, we engage with the dead through the technologies available to us. As our technologies evolve, so does how we grieve. In this paper, we consider the role chatbots might play in our grieving practices. Influenced by recent phenomenological work, we begin by thinking about the character of grief. Next, we consider work on developing “continuing bonds” with the dead. We argue that for (...) some, chatbots may play an important role in establishing these continuing bonds by helping us develop what we term “habits of intimacy”. We then turn to the “ick factor” some may feel about this prospect, focusing especially on ethical concerns raised by Patrick Stokes and Adam Buben about the risk of replacing our dead with chatbots. We argue that replacement worries are not as pressing as Stokes and Buben suggest. We resist these replacement worries by appealing to the “thin reciprocity”, as we refer to it, that such bots offer, as well as the fictionalist stance that we think users of the bots adopt when engaging with them. We conclude by briefly raising some additional concerns and highlighting future research questions. (shrink)

With the increasing popularity of the Internet, email marketing has become a convenient and dynamic mode of communication that enables business organizations and personal sellers to promote their products or services at a much lower cost and with a potentially more global reach. This article aims to examine the impact of new media on the encoding of persuasive messages in sales emails as a channel of direct marketing, and the extent to which the use of new media influences the overall (...) interactional or social strategy of credibility enhancement and persuasion in the context of sales promotion. A genre analysis based on a modified move scheme proposed in this study was conducted on 160 sales letters randomly selected from a database of 10,972 sales letters collected from 36 categories of recipients in Hong Kong over a six-month period. Similarities and differences in discourse structures were found across the two corpora, and discussions were made with reference to a conceptual framework titled the Lingual-Belief Interaction Model proposed by the author. The model addresses the role of text, context, and interface in sales email study on the one hand, and the interplay of belief, interaction, and language in persuasive communication on the other. In-depth interviews were conducted with 16 specialist and corporate informants in the field of sales promotion communication to verify the results of analysis. (shrink)

With calls for (business) leaders to contribute to greater global fairness and social justice (BAWB 2006; Maak and Pless Journal of Business Ethics, 88, 537–550, 2009), this paper considers gender equality on University home web page images as one means of communicating equal access to leadership roles for both men and women. Although there are many paths for leadership development, one important purpose of Universities is to create people who will potentially become leaders in our society (Shapiro 2005). We analyzed (...) the home web pages at 24 leading universities to identify implicit messages about gender roles, building on implicit leadership theory and leadership prototypes. Using an adapted version of Goffman’s frame analysis (1979), our results suggest depiction of gender equality in university home web pages, in contrast to studies of print advertisements (cf., Kang Sex Roles, 37(11/12), 979–996, 1997; Lindner Sex Roles, 51(7/8), 409–421, 2004). Our results also identify specific opportunities to depict greater equity and to continue to expand the potential for both women and men to be seen as being capable and belonging on this leadership path. (shrink)

Previous research has noted the ambiguous persuasive potentials of reiteration: repeating a statement, slogan or image can work both positively and negatively, can both help and hinder the effectiveness of a political message. Considering that repeated propaganda in China is broadly ineffective in generating wholehearted public support, this article is interested in how and when repetition does achieve meaningful persuasion. Drawing on affect theory to address these multiple potentials, it critically reconsiders the nature of persuasion itself, arguing that affective engagement (...) is crucial in sustaining and consolidating temporary tendencies that lead to alteration in the social fabric. Looking at humorous ‘socialist memes’ popularised on the Chinese internet in recent years, the article conducts a discourse analysis on the patterns they reveal to break down this reiterative practice as an unfolding event, revealing how its humour disrupts official language and engages the public affectively. It argues that practice of repeating these memes produces interpretive ambiguities around the official language, and in doing so re-directs socialist persuasion towards a liberalised end. (shrink)

Les vœux du nouvel an à la nation constituent un genre d’allocutions présidentielles traditionnellement rattachées aux grands discours du Président de la République. Le temps du bilan de l’année écoulée, de même que l’annonce de l’agenda politique pour l’année qui suit, sont autant de sujets dans la communication politique de l’Élysée pour s’adresser aux citoyens et leur parler d’eux-mêmes, du pays, du récit national en cours et à écrire. Le cas échéant, les vœux aux Français constituent une opportunité dans le (...) calendrier pour actualiser la vision ou le projet politique que porte le Président, renouveler aussi l’image de celui-ci dans le regard du citoyen. Cependant, la scène englobante d’énonciation infléchit ce genre discursif vers un certain lyrisme : la solennité du 31 décembre appelle en effet un temps de pause pour porter un regard réflexif sur l’expérience citoyenne empirique, en particulier sur le « faire commun » en tant que membre de la communauté nationale. Dans ce contexte d’énonciation, le discours du chef de l’État met donc en jeu et actualise l’imaginaire social collectif autour du sentiment d’appartenance à un destin national évocateur. Or, si le pathos est bien inscrit dans l’écriture des vœux du nouvel an à la nation, son emploi surprend l’auditeur ou le lecteur attentif car il déjoue l’empathie du Président envers le citoyen et réoriente l’usage de ces discours. La rhétorique du pathos dans les vœux a tendance au contraire à inverser le rapport d’identification et d’adhésion du citoyen à un projet pour la nation dicté par le chef de l’État. Et cette intention politique sous-jacente se joue notamment dans les ressorts stylistiques de la littérarité et dans le travail sur le verbe présidentiel prétendument lyrique et porteur d’une proposition de récit actualisé et souhaité au nom de et pour la nation française. (shrink)

The present paper deals with the problem of the digital-culture-public-philosophy as a possible response of those philosophers who see the need to face the challenges of the Internet and the visual culture that constitutes an important part of the Internet cultural space. It claims that this type of philosophy would have to, among many other things, modify and broaden philosophers’ traditional mode of communication. It would have to expand its textual, or mainly text-related, communication mode into the aesthetic and visual (...) communication mode. More precisely, philosophers would have to learn how to aestheticize and visualize their ethical narratives by using some digital tools – YouTube clips for example. (shrink)

This paper addresses semiotic elements of ritual in human encounter. The notion of an essential ritual presence in the existential/communicative connection of persons has been established in the work of Langer, Gadamer, and Jakobson. Yet, as Richard Lanigan maintains, vital aspects of Jakobson’s model of communication are typically missed in the application of his work, a consequence of which is that social science no longer differentiates between “communication” and “information”. As such, everything perceived as meaningful is reducible to “message”, and (...) thus, effective communication means merely “finding the right message”. The regression to our current cybernetic world, along with the intellectual paradigms enabling it, was never a foregone conclusion, but the entrenchment of social science in information theory makes it clear that an epistemological commitment to a semiotic phenomenology of communicative existence—and the visibility of ritual life—may well be our only way out. (shrink)

In the article the problem of recognizing users of social networks, chats and other virtual spaces that are provoked by other users, inciting conflicts between participants of various online communities is investigated. In this work the authors give a brief description of the trolling concept. The relevance of solving the problem of trolling in the social communities of the Internet is shown in connection with the widespread aggressive provocative behavior of individual users in the virtual space, as well as the (...) influence of such behavior on the psyche and general condition of a person. The paper uses the theory of trust functions to process expert observations, estimates or measurements. The proposed approach involves the use of this theory in conjunction with the input of a value that determines the conflict between two combined trust functions. The goal of the work is to test a new approach for calculating potential trolls using a method based on the degree of conflict of trust functions between different messages of the discussion branch in question-answer communities. It is concluded that the possibility of assessing the user’s conflict with the help of a parameter called the measure of the conflict of his messages in relation to the messages of all other users. To simplify the calculation process, the k-means clustering algorithm is applied. (shrink)

Yevgen Samborsky is a multihyphenate, whose work spans not only painting but also video work, installation, and community-based creative projects. His visual language is entirely intermedial: he draws on photography, graffiti, hyperrealism, and internet machine aesthetics. His indebtedness to the digital image has been particularly strong in the last two years, which he has spent watching the news from back home on his com­puter. He has taken pictures of destroyed cultural institutions like the Kharkiv Art Museum or the Odessa Museum (...) and incorporated them into his more abstract painterly meditations on war and displacement. As part of his process of digital reworking, he combines his memo­ries of a place, the current events in Ukraine, and his own affective charge. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 2. © 2015 by Feminist Studies, Inc. 409 Ariane Cruz Beyond Black and Blue: BDSM, Internet Pornography, and Black Female Sexuality I have been the meaning of rape I have been the problem everyone seeks to eliminate by forced penetration with or without the evidence of slime and/ but let this be unmistakable in this poem is not consent I do not consent —June Jordan, (...) Poem about My Rights Introduction: The Evidence of Slime Slavery, itself a kind of “slime,” remains an active marketplace for the production of Black female sexuality and its representations.1 The impact of chattel slavery and the pervasive rape of Black female slaves on modern 1. In using the term “Black women,” I am referring to African American women for whom the history of chattel slavery in the Americas has produced the socio-historical conditions that uniquely inform Black female subjectivity and sexual politics. My use of this term is not to essentialize Black American womanhood; rather, like Black feminist scholar Patricia Hill Collins, I use the term to gesture to a Black women’s standpoint influenced by the condition and experience of gendered and racialized abjection, a “common experience of being Black women in a society that denigrates women of African descent.” Patricia Hill Collins, Black Feminist Thought: Knowledge, Consciousness and the Politics of Empowerment (London: Routledge, 1990), 22. In this essay, I focus on Black women who practice BDSM, a small but nonetheless heterogeneous group of women in the already-marginalized larger kink community. 410 Ariane Cruz constructions and representations of Black women has been well theorized, in particular by a number of Black feminist scholars who have worked to rupture what Darlene Clark Hine terms the “culture of dissemblance,” the politics of silence shrouding expressions of Black female sexuality.2 While the antebellum legacy of sexual violence on Black women is substantive, what has not been effectively considered is how Black women deliberately employ the shadows of slavery in the deliverance and/or receiving of sexual pleasure. That is, how the “slime”—a staining sludge of pain and violence—becomes a type of lubricant to stimulate sexual fantasies, access sexual pleasure, and heighten sexual desire. In this paper, I explore how Black women facilitate a complex and contradictory negotiation of pain, pleasure, and power in their performances in the fetish realm of BDSM.3 Situating my analysis in the context of hardcore BDSM Internet pornography and the controversial praxis of race play, I argue that BDSM is a critical site from which to reimagine the formative links between Black female sexuality and violence. Race play is a BDSM practice that explicitly uses race to script power exchange and the dynamics of domination and submission. Most commonly an interracial erotic play, race play employs racism, often involving the exchange of racist language, role-playing, and the construction of racist scenes. Eroticizing not just racism, but the miscegenation taboo, racial difference, and (hyper) 2. See Darlene Clark Hine, “Rape and the Inner Lives of Black Women in the Middle West,” Signs 14, no. 4 (1989): 912–920. For more on Black female slave sexual assault and its aftermath, see Hazel V. Carby, Reconstructing Womanhood: The Emergence of the Afro-American Woman Novelist (Oxford: Oxford University Press, 1987); Ann duCille, “‘Othered’ Matters: Reconceptualizing Dominance and Difference in the History of Sexuality in America,” Journal of the History of Sexuality 1, no. 1 (1990): 102–27; Elsa Barkley Brown, “Imaging Lynching: African American Women, Communities of Struggle, and Collective Memory,” in African American Women Speak Out on Anita Hill-Clarence Thomas, ed. Geneva Smitherman (Detroit, MI: Wayne State University Press, 1995), 100–24; and Cheryl Harris, “Whiteness As Property,” Harvard Law Review 106, no. 8 (June 1993): 1707–91. 3. BDSM is an umbrella term that stands in for bondage/discipline (B/D), domination /submission (D/S), and sadism/masochism or sadomasochism (S/M). For the purposes of this paper I exchange S/M, S&M, and/or SM with the more contemporary label BDSM. For more about the terminology of BDSM, see Margot Weiss, Techniques of Pleasure: BDSM and the Circuits of Sexuality (Durham, NC: Duke University Press, 2011). Ariane Cruz 411 racialization itself... (shrink)