Academic literature on the topic 'Cory Arcangel'

Exhibited at the Carnegie Museum of Art, Pittsburgh from November 3, 2012 to January 27, 2013, Cory Arcangel: Masters was a wide-ranging, multi-sensory survey of the artist’s major works to date. The following interviews with Arcangel and the exhibition’s curator Tina Kukielski were conducted in February 2013, and discuss the conceptual, curatorial, and aesthetic issues raised by the exhibition.

<p><strong>Abstract</strong>: A shared culture of art practice has emerged around classical Hollywood films and interactive video games, an art practice that uses both of these dominant media as a type of “readymade." One critic has called contemporary video artists such as Cory Arcangel and Douglas Gordon the “ideal childrenof the children of Duchamp.” Reformulating well known films, video games, and television broadcasts, these artists provide a way of customizing industrially produced pleasures, reconfiguring in a personal and illuminating way the objects of audio-visual culture.</p><p> </p>

This essay focuses on a body of photoconceptual works from the 1960s and 1970s in which the automobile functions as a prosthetic-like aperture through which to view the world in motion. I argue that the logic of the “automotive prosthetic“ in works by Paul McCarthy, Dennis Hopper, Ed Ruscha, Jeff Wall, John Baldessari, Richard Prince, Martha Rosler, Robert Smithson, Ed Kienholz, Julian Opie, and Cory Arcangel reveals a techno-genetic understanding of conceptual art, functioning in addition and alternatively to semiotics and various philosophies of language usually associated with conceptual art. These artworks show how the automobile, movement on roads and highways, and the automotive landscape of urban sprawl have transformed the human sensorium. I surmise that the car has become a prosthetic of the human body and is a technological force in the maieusis of the posthuman subject. I offer a reading of specific works of photoconceptual art based on experience, perception, and a posthumanist subjectivity in contrast to solely understanding them according to semiotics and linguistics.

Under what conditions are mass attitudes towards particular issues ‘vertically’ constrained by core cultural values? Vertical constraint is shaped by three related variables: the objective content of the issue, the way the issue is framed by elites and the individual's level of attentiveness to the controversy. Some issues are ‘easy’. They so permeate social discourse that people encounter, often without wanting to, many social agents offering shortcuts for the vertical, values-to-issue link. Most issues, however, are ‘hard’. Arcane in content and bereft of vigorous mediation, hard issues are more difficult for individuals to tie to core values. As the inferential connection between value and issue lengthens, and as social agents become fewer and more remote, an individual's ability to use values to interpret issues will increasingly depend on whether the decision makers, activists and other elites directly involved in the debate can create a connection and, of course, on whether the individual is paying attention. An analysis of the nuclear power controversy, a highly complex technical issue, reveals that a value-based interpretation favoured by elites and promoted by the media is faithfully reflected in how the mass public understands the issue. Furthermore, non-elites who are more attuned to political life are more polarized on the basis of these core values.

For many of us in the United States, the majority of our students are in descriptive astronomy classes. And since these classes typically satisfy general education or core curriculum requirements that must be completed by all students, the students can range from those genuinely interested in astronomy to those who are taking the class because “it sounded less boring” than other options available. Whichever end of that spectrum the students occupy, many of them approach astronomy with quite a bit of anxiety because it is a science class. In student lore, a science class is a class that is by definition more difficult — perhaps verging on the impossible — than other classes, one that discusses totally foreign things in an arcane language and, above all, is a class that has no connection with anything else in the curriculum, except maybe another science class.

AbstractThis paper considers the ethical choices confronting European countries in relation to what has been described as border anxiety. Last year over a million migrants and asylum-seekers crossed European Union borders and the flow has shown no sign of diminishing. This unprecedented movement of people has attracted two main responses. A core issue for both is the Schengen principle of open borders and opinion is split between those who believe that the sheer weight of numbers of would-be migrants requires the reintroduction of strictly controlled frontiers, and those who demand a prompt and sympathetic response to the plight of refugees from war-torn countries. These two positions, however, do not constitute the sum of the moral debate. A broader appraisal of the issues must take account of matters of culture and identity, partiality and preference, and also of some rather more arcane questions about the ethics of ownership, the notion of belonging, and the legitimacy of preferring your ‘own’, whether at a global, national, or personal level. The complexity of this debate and its internal paradoxes throw light on some contemporary concerns about the threat the current situation may pose to Europe's own historic culture and identity.

This seemingly modest volume is in fact the first comprehensive study ofwomen in the Twelver Shi‘i scriptural sources. While studies on womenabound, the vast majority are implicitly or explicitly grounded in the Sunnitradition; the infrequent Shi‘i expositions on women tend to be politicized,arcane, or even erroneous. In contrast, this groundbreaking work solidly introduceswhat the core Twelver Shi‘i sources say about women and integratescontemporary views.The sources of hadith and tafsīr used in this work represent mainstreamhistorical currents of Shi‘i thought. For hadith, the author uses the Four Books,which were compiled in the tenth and eleventh centuries. While not consideredinfallible, they are treated as the most influential and reliable Shi‘i hadith collectionsand have had a formative impact on Shi‘i thought. Of course, this selectionis not exhaustive; an even greater diversity of hadith appears in earlieras well as later compilations, especially the seventeenth-century encyclopaedicwork Biḥār al-Anwār. In addition, the possibility exists that the Four Books’treatment of women differs from that in other works. Therefore, this bookshould be seen as foundational and an invitation for further study, rather thanas the final word on the subject. Note that this is not a criticism: Since manysections could easily be expanded into their own volume, it would not havebeen feasible to survey all extant Shi‘i hadith in a volume this size. Authorsare, after all, only human.For tafsīr, the author uses Ali ibn Ibrahim al-Qummi’s Tafsīr al-Qummī(tenth century), al-Tusi’s Tibyān (eleventh century), al-Tabrisi’s Majma‘ al-Bayān (twelfth century), al-Huwayzi’s Nūr al-Thaqalayn (twelfth century),and Allamah Tabataba’i’s Tafsīr al-Mizān (twentieth century). This solid selectionrepresents different time periods and approaches – the old and the new,the narrative and the analytical – but, again, is not absolutely comprehensive.In particular it omits mystical tafsīr, which might be expected to take a lessearthly approach to gender.Additionally, the author gives her work a modern twist by consideringideas from contemporary writers on women in Islam who do not engage withthe Shi‘i tradition, such as Amina Wadud, Fatima Mernissi, and Asma Barlas.She also frequently engages with the views of the Lebanese scholars Sayyid ...

This issue of M/C Journal rejects the association of darkness with immorality. In digital communication, the possibilities of darkness are greater than simple fears of what is hidden in online networks. Instead, new work in an emerging field of “dark social” studies’ consider “dark” as holding the potential for autonomy away from the digital visibilities that pervade economic, political, and surveillance logics of the present age. We shall not be afraid of the dark. We start from a technical rather than moral definition of darkness (Gehl), a definition that conceives of dark spaces as having legitimacies and anonymities against structural surveillance. At the same time, breaking away from techno-centric critiques of the dark allows a humanisation of how dark is embodied and performed at individual and structural levels. Other readings of digitally mediated dark (Fisher and Bolter) suggest tensions between exploitative potentials and deep societal reflection, and the ability for a new dark age (Bridle) to allow us to explore unknown potentials. Together these perspectives allow our authors a way to use dark to question and upend the unresting pressure and acceptance of—and hierarchy given to—the light in aesthetics of power and social transformation. While we reject, however, the reduction of “dark” to “immoral” as we are not blind to “bad actors” lurking in hidden spaces (see Potter, forthcoming). Dark algorithms and their encoded biases shape our online lives. Not everyone has the ability to go off grid or create their own dark networks. Colonial settlerism often hides its brutal logics behind discourses of welfare. And some of us are forced to go dark against our will, as in the case of economies or nations being shut out of communication networks. But above all, the tensions produced in darkness, going dark, and acting dark show the normative powers beyond only focusing on the light. Taken as a whole, the articles in this issue explore the tensions between dark and connected, opting in and opting out, and exposure and retreat. They challenge binaries that reduce our vision to the monochromaticism of dark and light. They explain how the concept of “dark” expands opportunities for existence and persistence beyond datafication. They point to moral, ethical, and pragmatic responses of selves and communities seeking to be/belong in/of the dark. The issue starts with a high-stakes contest: what happens when an entire country is forced to go dark? While the articles in this issue were in review, Australian Facebook users were abruptly introduced to a unique form of darkness when, overnight, all news posts were removed from Facebook. Leaver’s feature article responds to tell the story of how Facebook and Google fought the Australian media law, and nobody won. Simply put, the platforms-cum-infrastructures did not want the government to mandate terms of their payments and business to traditional news organisations, so pulled the plug on Australia. As Leaver points out, Facebook’s cull not only made news media go dark, but in the midst of a pandemic and ongoing bushfires, prevented government agencies from posting and sharing government public health information, weather and wind patterns, and some State Emergency Services information. His article positions darkness on the spectrum from visibility to invisibility and focuses on the complex interplays of who is in control of, or has the power over, visibility. Facebook’s power to darken vital voices in society was unprecedented in Australia, a form of “de-platforming at scale” (Crawford). It seemed that Facebook (and as Leaver explains, Google, to a lesser extent) were using Australia to test platform power and legislative response. The results of this experiment, Leaver argues, was not a dawn of a new dark age—without the misinforming-glare of Facebook (see Cinque in this issue)—but confirmatory evidence of the political economy of national media: News Corp and other large traditional media companies received millions from Facebook and Google in exchange for the latter being exempt from the very law in question. Everyone won, except the Australians looking to experiment and explore alternatives in a new darkness. Scared of the dark, politicians accepted a mutually agreed transfer of ad-revenue from Google and Facebook to large and incumbent media organisations; and with that, hope of exploring a world mediated without the glare of digital incumbents was snuffed out. These agreements, of course, found user privacy, algorithmic biases, and other concerns of computational light out of scope. Playing off the themes of status quo of institutionalised social media companies, Cinque examines how social online spaces (SOS) which are governed by logics of surveillance and datafication embodied in the concept of the “gazing elite” (data aggregators including social media), can prompt anxieties for users regarding data privacy. Her work in the issue particularly observes that anxiety for many users is shaped by this manifestation of the “dark” as it relates to the hidden processes of data capture and processing by the mainstream platforms, surveillant digital objects that are incorporated into the Internet of Things, and “dark” or black boxed automated decisions which censor expression and self-representation. Against this way of conceptualising digital darkness, Cinque argues that dark SOS which use VPNs or the Tor browser to evade monitoring are valuable to users precisely because of their ability to evade the politics of visibility and resist the power of the gazing elite. Continuing away from the ubiquitous and all consuming blue glow of Facebook to more esoteric online communities, Maddox and Heemsbergen use their article to expand a critique on the normative computational logics which define the current information age (based on datafication, tracking, prediction, and surveillance of human socialities). They consider how “digging in the shadows” and “tinkering” with cryptocurrencies in the “dark” is shaping alternative futures based on social, equitable, and reciprocal relations. Their work traces cryptocurrencies—a “community generated technology” made by makers, miners and traders on darknets—from its emergence during a time of global economic upheaval, uncertainty and mistrust in centralised financial systems, through to new generations of cryptocurrencies like Dogecoin that, based on lessons from early cryptocurrencies, are mutating and becoming absorbed into larger economic structures. These themes are explored using an innovative analytical framework considering the “construction, disruption, contention, redirection, and finally absorption of emerging techno-potentials into larger structures”. The authors conclude by arguing that experiments in the dark don’t stay in the dark, but are radical potentials that impact and shape larger social forms. Bradfield and Fredericks take a step back from a focus on potentially arcane online cultures to position dark in an explicit provocation to settler politics’ fears and anxieties. They show how being dark in Australia is embodied and everyday. In doing so, they draw back the veil on the uncontested normality of fear of the dark-as-object. Their article’s examples offer a stark demonstration of how for Indigenous peoples, associations of “dark” fear and danger are built into the structural mechanisms that shape and maintain colonial understandings of Indigenous peoples and their bodies as part of larger power structures. They note activist practices that provoke settlers to confront individuals, communities, and politics that proclaim “I’m not afraid of the Dark” (see Cotes in Bradfield and Fredericks). Drawing on a related embodied refusal of poorly situated connotations of the dark, Hardley considers the embodied ways mobile media have been deployed in the urban night and observes that in darkness, and the night, while vision is obscured and other senses are heightened we also encounter enmeshed cultural relationships of darkness and danger. Drawing on the postphenomenological concept of multistability, Hardley frames engagement with mobile media as a particular kind of body-technology relation in which the same technology can be used by different people in multiple ways, as people assign different meanings to the technology. Presenting empirical research on participants’ night-time mobile media practices, Hardley analyses how users co-opt mobile media functionalities to manage their embodied experiences of the dark. The article highlights how mobile media practices of privacy and isolation in urban spaces can be impacted by geographical location and urban darkness, and are also distinctly gendered. Smith explores how conversations flow across social media platforms and messaging technologies and in and out of sight across the public domain. Darkness is the backstage where backchannel conversations take place outside of public view, in private and parochial spaces, and in the shadow spaces where communication crosses between platforms. This narrative threading view of conversation, which Smith frames as a multiplatform accomplishment, responds to the question held by so many researchers and people trying to interpret what people say in public on social media. Is what we see the tip of an iceberg or just a small blip in the ocean? From Smith’s work we can see that so much happens in the dark, beyond the gaze of the onlooker, where conversational practices move by their own logic. Smith argues that drawing on pre-digital conversational analysis techniques associated with ethnomethodology will illuminate the social logics that structure online interaction and increase our understanding of online sociality forces. Set in the context of merging platforms and the “rise of data”, Lee presents issues that undergird contemporary, globally connected media systems. In translating descriptions of complex systems, the article critically discusses the changing relational quality of “the shadow of hierarchy” and “Platform Power”. The governmental use of private platforms, and the influence it has on power and opportunity for government and civil society is prefigured. The “dark” in this work is lucidly presented as a relationality; an expression of differing values, logics, and (techno)socialities. The author finds and highlights the line between traditional notions of "infrastructure" and the workings of contemporary digital platforms which is becoming increasingly indistinct. Lee concludes by showing how the intersection of platforms with public institutions and infrastructures has moulded society’s light into an evolving and emergent shadow of hierarchy over many domains where there are, as always, those that will have the advantage—and those that do not. Finally, Jethani and Fordyce present an understanding of “data provenance” as a metaphor and method both for analysing data as a social and political artefact. The authors point to the term via an inter-disciplinary history as a way to explain a custodial history of objects. They adroitly argue that in our contemporary communication environment that data is more than just a transact-able commodity. Data is vital—being acquired, shared, interpreted and re-used with significant influence and socio-technical affects. As we see in this article, the key methods that rely on the materiality and subjectivity of data extraction and interpretation are not to be ignored. Not least because they come with ethical challenges as the authors make clear. As an illuminating methodology, “data provenance” offers a narrative for data assets themselves (asking what, when, who, how, and why). In the process, the kinds of valences unearthed as being private, secret, or exclusive reveal aspects of the ‘dark’ (and ‘light’) that is the focus of this issue. References Bridle, James. New Dark Age: Technology and the End of the Future. London, UK: Verso Books, 2018. Crawford, Kate (katecrawford). “It happened: Facebook just went off the deep end in Australia. They are blocking *all* news content to Australians, and *no* Australian media can post news. This is what showdowns between states and platforms look like. It's deplatforming at scale.” 18 Feb. 2021. 22 Apr. 2021 <https://twitter.com/katecrawford/status/1362149306170368004>. Fisher, Joshua A., and Jay David Bolter. "Ethical Considerations for AR Experiences at Dark Tourism Sites." 2018 IEEE International Symposium on Mixed and Augmented Reality Adjunct (ISMAR-Adjunct) (2018): 365-69. Gehl, Robert. Weaving the Dark Web: Legitimacy on Freenet, Tor, and I2p. The Information Society Series. Cambridge, MA: MIT Press, 2018. Potter, Martin. “Bad Actors Never Sleep: Content Manipulation on Reddit.” Eds. Toija Cinque, Robert W. Gehl, Luke Heemsbergen, and Alexia Maddox. Continuum Dark Social Special Issue (forthcoming).

I denna undersökning har jag utgått ifrån Sassower och Cicotellos bok The Golden Avant-Garde: Idolatry, Commercialism, and Art. I den diskuterar författarna deras uppfattning utav vad som utgör en avant-garde konstnär och de bygger upp en modell för detta. Jag har utgått ifrån denna modell och jämfört en dåtida avant-garde konstnär, Marcel Duchamp, och en samtida, Cory Arcangel, för att ta reda på eventuella likheter och skillnader. Mitt syfte har varit att ta reda på om avant-garde som koncept har förändrats från 100 år sedan, på Duchamps tid, fram till nu. Sassower och Cicotellos teori utgår mycket ifrån en ekonomisk synvinkel och de diskuterar ämnen som konstmarknad och monetärt värde i samband med avant-gardens innebörd. Författarna tar upp ett par, för mig, nya koncept; technoscience och detached engagement, som de menar är avgörande att besitta för att som konstnär anses som avant-garde. En del av mitt syfte har också varit att ta reda på om Sassower och Cicotellos modell är ett givande sätt att undersöka avant-garde som koncept. Jag kommer fram till att modellen är trovärdig och givande samt att det är ett intressant sätt att ta sig an avant-garde som konstform. I min undersökning hittar jag många likheter och olikheter emellan de båda konstnärerna utifrån Sassower och Cicotellos modell och därför kommer jag också fram till att det är svårt att göra en exakt jämförelse på en så pass liten skala. För att komma fram till ett mer omfattande resultat hade jag behövt göra fler jämförelser mellan flera olika konstnärer.

碩士<br>中華大學<br>電機工程學系碩士班<br>87<br>This thesis describes a 24-bit architecture targeting most digital signal processing (DSP) applications, such as speech, video, image, and communication. The proposed architecture is a reduced instruction set computer. It can be used as a stand-alone general-purpose DSP processor, or as a special-purpose embedded core with a program ROM. The complete design flow is described in this thesis. Starting from the selection of instruction set. Special hardwares is considered such that it can efficiently process the DSP applications. Finally the testing requirement and test programs is developed such that the proposed design can be easily verified and tested. The design is described in Verilog and synthesized with TSMC 0.6um SPTM 1P3M technology. Two versions of processors are available. The first one is a general-purpose DSP processor which can be used as the core of most applications. The second version is designed to demonstrate one special DSP application, the image compression. The experimental results show that both versions can be run at 25 MHz with total average power consumption, 0.7W. Based on the test programs, the proposed design can be easily and efficiently programmed for most DSP applications.

In Automated Machine Learning for Business, we teach the machine learning process using a new development in data science: automated machine learning. AutoML, when implemented properly, makes machine learning accessible to most people because it removes the need for years of experience in the most arcane aspects of data science, such as the math, statistics, and computer science skills required to become a top contender in traditional machine learning. Anyone trained in the use of AutoML can use it to test their ideas and support the quality of those ideas during presentations to management and stakeholder groups. Because the requisite investment is one semester-long undergraduate course rather than a year in a graduate program, these tools will likely become a core component of undergraduate programs, and over time, even the high school curriculum.

The defining question of modern art was how to release the image from representation. The problem for contemporary art is how to find new approaches, materials, techniques, and technologies for remapping this question in ways responsive to our current history and media environment. What has the image become under new conditions of technological production and reproduction, amplified flows of communication through social and mass media, and the global expansion of neoliberalism, both politically and economically? In this chapter, Rodowick appeals to Theodor Adorno’s late writings on aesthetics to evaluate contemporary art’s critical responses to its current technological and social condition in works by Philippe Parreno, Sturtevant, Pierre Huyghe, Michel Majerus, Cory Arcangel, and other international artists.

Culture can be seen as a way out of the limits set by information processing. Culture, at its best, institutionalizes sensible, corrective views—usually through the negotiation of various individuals and groups within society. Unfortunately, at its worst, culture institutionalizes the mistakes, and makes them that much harder to correct. The key question is how particular beliefs about resources become accepted as canonical in particular cultures. In other words, the question is, Why do societies—groups of people with specific social organizations—accept particular beliefs as part of their cultures, their accepted repertoires of learned, shared behaviors and texts? Societies and cultures exist only as emergent phenomena, without the flesh-and-blood reality of individual people, but they have their independent structures and dynamics. However, they cannot act or think— only individuals can do that. Conservation is basically about people, not about resources. It is a problem in resource use, but the real problem is not managing the resources but managing the people. We know, more or less, how to manage the resources—at least how to conserve them. The problem is how to motivate people to do it Motivation is an emotional matter. Knowledge is necessary, but knowledge without emotional drive does not produce action. It produces the detached sage, whose knowledge may be potentially useful but whose actions artconfined to arcane trivia. World Bank expert Michael Cernea has recently observed that “social variables are not just an ‘aspect,’ another side of a basically technical issue, but rather lie at the structural core of environmental problems.” Cernea opposes both psychological and economic reductionism in explaining environment use. He points out that social institutions actually direct the managing; we must look at actors, social contracts, cultural and social authority systems, and rules— more or less what Marx called the “relations of production” and the “social superstructure.” This being the case, environmental economists have recently become acutely conscious of social systems and institutions.