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Engell, Lorenz; Siegert, Bernhard; Vogl, Joseph

doi:10.30965/9783846749180_018

Cited by 2 publications

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“…59 To respond to an antiquity that is thought to have an enduring 57 Geoghegan (2013: 78). 58 I have found particularly stimulating Engell, Siegert & Vogl (2003); Villers (2005); Haase (2006Haase ( ), (2007Haase ( ), (2008Haase ( ), and (2009; Cuomo (2007); Osterkamp (2008); Willis (2011); Butler (2011) and; Gibson (2005) worth from the perspective of the historical moment that we inhabit, a techno-cultural understanding of that moment is required. Such an understanding should, among other things, consider profound changes in scholarly practices of reading, writing, and thinking that, as already mentioned, have not received much critical attention.…”

Section: Media Theory In Classicsmentioning

confidence: 99%

Introduction

Michelakis¹

2020

Classics and Media Theory

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This chapter sketches out some of the features of the encounter between media theory and Greco-Roman antiquity in two complementary ways: as a field of knowledge awaiting further systematic exploration and analysis, but also as a set of methods that under the banner of ‘cultural transmission’ brings together practices for producing and processing knowledge that are fundamental to the way in which ancient cultures become ‘classical’. The discussion begins with the concept of the medium and the promise it holds for analytical work in the study of the past. It then moves on to the role of mediation in thinking about the cultural significance of communication across time and perception. It continues with a consideration of classical studies and media studies as disciplines, focusing on the kinds of research that can be pursued at their intersection. The chapter concludes with an overview of the contributions that follow.

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Section: Media Theory In Classicsmentioning

confidence: 99%

Introduction

Michelakis¹

2020

Classics and Media Theory

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“…Eine Gieß=Kanne: schenck wenig ein.« 51 Die Bildbeschreibungen beschränken sich auf die kurzen Angaben: »Ein Spiegel«, »Ein Glas mit Wein«, »Eine Gießkanne«. 52 53 Harsdörffer stellt eine ganze Kollektion von Versen zusammen, die für die Verzierung von Trinkgläsern bestimmt sind, aber auch und insbesondere für deren mediale Inanspruchnahme als Kommunikationsmedien. Durch die Hinzufügung der Textzeilen wird ihr Gebrauch als Trinkgefäß um die Komponente der Lektüre erweitert.…”

Section: Gläserunclassified

“…Ein Same ist der Möglichkeit nach Pflanze, nicht aber in Wirklichkeit. 52 ›Same‹ meint ein Potenzial des Werdens, der Entwicklung, der kontinuierlichen Differenz, das nicht im Individuum verwirklicht oder aufgehoben werden kann. In Samenbanken wird gleichsam das »An und Für Sich« des Samens gesammelt: die Identität des Objekts mit sich selbst und deren Negation.…”

Section: Sperma 20 Oder: Zurück Zu Aristotelesunclassified

“…It also transcends the idea of the sign as a transparent mediator or mere conveyor of a pre-given meaning. For Peirce, signs are rather spaces of possibility for perception and thinking, or media that »submit that which they store, process, and mediate to conditions that they themselves create and are.« 51 The self-reflexivity of the sign process makes sign-events tangible as media-events-as events »that communicate through media, insofar as these communicate themselves and with one another as specific events.« 52 As processes, they are not media but they are constantly in a process of becoming. 53 Insofar as they are considered »mind« or »consciousness«, they are not media in a substantial sense, and are only constituted as such in the process itself.…”

Section: The Diagrammatic a Priorimentioning

confidence: 99%

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Existential Graphs as Ontographic Media

Wentz

2019

Zeitschrift Für Medien- Und Kulturforschung

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The result of one of the most massive scientific efforts on earth, the Trinity test would pioneer the design of the bomb later named »Fat Man« and dropped on Nagasaki. The test was soon ceasing to be a test and became a reality. Robert Oppenheimer, the scientific director of the Manhattan Project, upon witnessing the explosion cited the Bhagavad Gita: »If the radiance of a thousand suns were to burst into the sky, that would be like the splendor of the Mighty One.« And then, as the large cloud grew over the desert, another line came to his lips from the same scripture: »I am become Death, the shatterer of worlds.« He would soon turn against his own invention, unable to stomach the implications of what he had helped to construct-a technology that would shatter the world. A machine designed for nothing but death, but in doing so, transforming all life on earth. 1 The Trinity test marked a pivotal moment when species survival and technology were intimately and horrifically intertwined. Since then, every element of life is penetrated by technology. The very shell of the planet transformed geologically by radiation. Today, one of the main markers used by science to demarcate for the newly coined geological era of the Anthropocene is this test. It demarcates a moment when human materials and technologies have

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Existential Graphs as Ontographic Media

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