Algorithmic Imaginations: Rethinking “Algorithmic” as a Heuristic For Understanding Computationally-Structured Culture

Abstract

How we imagine our place within the structure of sociotechnical-human relationships—specifically, in domains of life affected by data-analytics and the probabilistic bets institutions and people in power make on the future of our credit worthiness, political leanings, shopping habits etc.—is our “algorithmic imagination.” The purpose of this panel is to explore the “algorithmic imagination” as it manifests in particular scholarly, historical, socio-cultural, and technical contexts. The panelists prioritize how social actors, situated in distinct settings, go about constructing an “algorithmic imagination” in conversation/opposition with how computational systems have “imagined” them; they will also reflect critically and self-reflexively on the implications of an algorithmic imagination, so conceived. Collectively, the panelists demure from monolithic understandings of the “algorithmic imagination” while also embracing algorithmic intersectionality. The primary contention of this panel is that the ways in which algorithms have been “thought,” or imagined, have made it difficult to conceive of practicable strategies for transforming algorithmic cultures and, indeed, for delinking them from both state and corporate control. The panel, thus, makes three primary contributions. First, we situate, define, and distinguish the concept, “algorithmic imagination.” Second, the panel provides analyses of key facets of the algorithmic imagination, in specific historical settings and life-worlds defined by intersectionality. Lastly, it aims to contribute, however provisionally, to a political theory that recognizes the deterministic power of computational systems but rejects the notion that power is inherently democratic or monolithically insurmountable.

Ibn Khaldun and Critical Inquiry: A Response to Christian Fuchs

“…Books, however, were not widely printed in Islamic societies until the 19th century. As a consequence, Ibn Khaldun moved within an intellectual and symbolic milieu produced by a ‘combined oral-manuscript culture in which the “fixity” of print didn’t yet exist’ (Striphas, 2023: 82).…”