2016
DOI: 10.1093/screen/hjw002
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The digital uncanny and ghost effects

Abstract: Freud is concerned to argue polemically against the location of [Hoffman's story's] uncanny effect in the figure of "the living doll" Olympia [...] Freud's alternative reading privileges instead the Sandman (who as Freud points out gives his name to the story) over Olympia the doll-woman, as the source of the feeling of the claims, is the refiguration in fantasy of the universal male Oedipal situation of childhood and its accompanying castration complex [...].' This reference to the factor of repression enable… Show more

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Cited by 32 publications
(6 citation statements)
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“…It has been suggested that the uncanny can be understood as a ‘distinctively modern experience’ arising in relation to emerging configurations of science, technology and urbanisation (Collins and Jervis, 2008), as well as a ‘response to the regime of the programme’ as embodied in ambient information and communication technologies (Johnson, 1999). Several scholars have explored the notion of the ‘digital uncanny’, arguing that we should attend to how the uncanny may be re-articulated through different media technologies (Coyne, 2005; Ravetto-Biagioli, 2016). Ravetto-Biagioli (2019) argues that with digital technologies, the uncanny may exceed the ‘emotional intensity or embodied perception’ that was the focus of earlier psychoanalytical readings, instead ‘forcing us to reflect on our relationship with computational media’.…”
Section: Infrastructural Concernsmentioning
confidence: 99%
“…It has been suggested that the uncanny can be understood as a ‘distinctively modern experience’ arising in relation to emerging configurations of science, technology and urbanisation (Collins and Jervis, 2008), as well as a ‘response to the regime of the programme’ as embodied in ambient information and communication technologies (Johnson, 1999). Several scholars have explored the notion of the ‘digital uncanny’, arguing that we should attend to how the uncanny may be re-articulated through different media technologies (Coyne, 2005; Ravetto-Biagioli, 2016). Ravetto-Biagioli (2019) argues that with digital technologies, the uncanny may exceed the ‘emotional intensity or embodied perception’ that was the focus of earlier psychoanalytical readings, instead ‘forcing us to reflect on our relationship with computational media’.…”
Section: Infrastructural Concernsmentioning
confidence: 99%
“…The technical side of tracking refers to recognition/detection modules or systems, which are mostly researched in the field of Human-Robot-Interaction (HRI) or in computer studies. Just like any interactive technology, care robots must exhibit a certain level of aliveness and responsiveness to be placed into human contexts and to not be perceived as uncanny (Mori 2012;Ravetto-Biagioli 2016). Yet, tracking is extremely difficult to perform -ethically and technically speaking.…”
Section: On the Difference Between Tracking-as-spying And Tracking-asmentioning
confidence: 99%
“…More than a return of repressed suspicions about an animate world, the digital uncanny portends that people are both subjects and objects of this animation. According to Kriss Ravetto-Biagoli (2016: 2), ‘the digital uncanny exemplifies an irresolvable uncertainty as to whether or not those very affects and intensities amount to predesigned responses or programmed gestures triggered by various forms of algorithmically generated media stimulation.’ In a world permeated by computational processes, the digital uncanny calls embodied human agency into question. Mocap poses an optical articulation of this fear, manifesting a usurpation of human vision by digital seeing machines.…”
Section: Uncanny Space Distributed Perceptionmentioning
confidence: 99%