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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;Seit Anfang der 2010er Jahre beschäftigt sich das Affective Computing mit der Entwicklung von digitalen Technologien zur automatischen Erfassung menschlicher Gefühle. Das sogenannte emotion detection operiert auf Grundlage des Facial Action Coding System (FACS), einem Klassifikationssystem für Emotionen, das verspricht, Gefühle anhand der Bewegung der Gesichtsmuskeln zu entschlüsseln. Das FACS transportiert jedoch ein Gefühlsparadigma, das ungelöste Probleme aus der Vorgeschichte der Emotionsforschung bündelt. Gefühle Vermessen untersucht das Nachwirken dieser Probleme in der computergestützten Depressionsforschung und Autismustherapie, welche die Verfahren des Affective Computing anwenden. Im Zentrum steht die Frage, warum das Codierungssystem trotz dieser Ambivalenzen eine mächtige Produktivität entfaltet.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;Markets abound in media—but a media theory of markets is still emerging. Anthropology offers media archaeologies of markets, and the sociology of markets and finance unravels how contemporary financial markets have witnessed a media technological arms race. Building on such work, this volume brings together key thinkers of economic studies with German media theory, describes the central role of the media specificity of markets in new detail and inflects them in three distinct ways. Nik-Khah and Mirowski show how the denigration of human cognition and the concomitant faith in computation prevalent in contemporary market-design practices rely on neoliberal conceptions of information in markets. Schröter confronts the asymmetries and abstractions that characterize money as a medium and explores the absence of money in media. Beverungen situates these inflections and gathers further elements for a politically and historically attuned media theory of markets concerned with contemporary phenomena such as high-frequency trading and cryptocurrencies.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;In 1985, the French philosopher Jean-François Lyotard curated a groundbreaking exhibition called Les Immatériaux at the Centre Pompidou in Paris. The exhibition showed how telecommunication technologies were beginning to impact every aspect of life. At the same time, it was a material demonstration of what Lyotard called the post-modern condition. This book features a previously unpublished report by Jean-François Lyotard on the conception of Les Immatériaux and its relation to postmodernity. Reviewing the historical significance of the exhibition, his text is accompanied by twelve contemporary meditations. The philosophers, art historians, and artists analyse this important moment in the history of media and theory, and reflect on the new material conditions brought about by digital technologies in the last 30 years.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;Contemporary power manifests in the algorithmic. And yet this power seems incomprehensible: understood as code, it becomes apolitical; understood as a totality, it becomes overwhelming. This book takes an alternate approach, using it to unravel the operations of Uber and Palantir, Airbnb and Amazon Alexa. Moving off the whiteboard and into the world, the algorithmic must negotiate with frictions—the ‘merely’ technical routines of distributing data and running tasks coming together into broader social forces that shape subjectivities, steer bodies, and calibrate relationships. Driven by the imperatives of capital, the algorithmic exhausts subjects and spaces, a double move seeking to both exhaustively apprehend them and exhaust away their productivities. But these on-the-ground encounters also reveal that force is never guaranteed. The irreducibility of the world renders logic inadequate and control gives way to contingency.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;David Bowie’s 2015 Blackstar has been understood by critics and fans alike to have a certain valedictory status. For them, perhaps for us, it is a 39-minute and 13-second farewell. A long goodbye. My angle is different. By situating the Bowie/Renck collaboration on “Lazarus” in the context of a meditation on the question once posed by Georg Stanitzek, “Was ist Kommunikation?” I consider the CD and the video as experiments in re-configuration. More specifically, by thinking about the distinctly cinematic iteration of the question of communication (citing here Captain’s “what we have here is … failure to communicate” from Cool Hand Luke) I propose that mediated communication embodies the Ich/Es modality of dialogue disparaged by Martin Buber. What this invites us to consider is whether “Lazarus” in particular isn’t the generation of an audiovisual tombeau from which or out of which communication strains are to be heard. Is it “saying” farewell? Is it “saying” anything? By drawing on Jacques Derrida’s appropriation of the crypt in the work of Abraham and Torok, I propose that “Lazarus” manages (and the feat is neither small nor insignificant) to communicate nothing. In effect, “Lazarus” is the very sound, not of a failure to communicate, but of a “speaking” emptied of what protects it from mediation. Here, Bowie’s gnomic persona assumes a political valence not typically ascribed to it.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;Der Zauber der Medien speist sich aus ihrem Geheimnis: Den Usern von heute sind Laptop, Smartphone oder Tablet eine Blackbox, die ihre Sinne im Bann hält und die Techniktricks im Inneren hinter einer opaken Oberfläche verbirgt. Doch solche Verzauberung ist nicht neu. Umihr auf die Spur zu kommen, nähert sich dieses Buch der Mediengeschichte der Zauberei an der Schwelle zwischen magischem Moment und Ent-Täuschung. Nicht seltenfolgt einer geradezu übernatürlich wirkenden Zaubervorführung die wissenschaftliche Erklärung und Offenlegung ihrer Tricks. Ein solcher Akt der Entzauberung mag zwar magische Momente als faulen Zauber demaskieren. Er rückt dafür jedoch die Technologien der Täuschung ins Rampenlicht: Erst die Ausnutzung physikalischer Gesetze, das Konstruieren mechanischer Zauberapparate und das Spiel mit der Wahrnehmung der Zuschauer machen deren ,Verzauberung’ möglich. Sie erlaubt, die Frage nach Wissen, dem medialen Zugriff auf unsere Sinne und dem sinnlichen Zugriff auf unsere Welt erneut zu stellen.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;With its diversity of possible Umwelten or environments for living things, Jakob von Uexküll’s Umwelt theory has been hailed by many readers as the first step toward an innovative, pluralistic conception of nonhuman life. But what is generally ignored is its structural conservatism, its identitarian logic in which everything should remain in its place and nothing should mix, and its proximity to Nazi ideology and politics. By turning the spotlight on these neglected aspects, Uexküll’s Surroundings opens up a new perspective on Uexküll’s Umwelt theory.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;Die Lehre Jakob von Uexkülls wird oft mit anerkennendem Blick auf die Vielfalt möglicher Umwelten und als erster Schritt zu einem anderen, pluralen Nachdenken über nicht-menschliche Lebensformen gelesen. Ihr struktureller Konservatismus, ihre identitäre Logik, nach welcher alles an seinem Platz bleiben und sich nichts vermischen soll, und ihre Nähe zum Nationalsozialismus bleiben dabei in aller Regel außen vor. Uexkülls Umgebungen stellt diese Fragen ins Zentrum und eröffnet damit einen neuen Blick auf Uexkülls Umweltlehre.&lt;/p&gt;&lt;/p&gt;</Text>
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        <Text language="eng" textformat="03">&lt;p&gt;&lt;p&gt;The exhibition Les Immatériaux was presented at the Centre Pompidou in Paris in 1985. Curated by the philosopher Jean-François Lyotard and design theoretician Thierry Chaput, it is widely regarded as a landmark in the history of postmodern philosophy, as well as for discourses around art, science and digital culture.&lt;/p&gt;&lt;p&gt;Broeckmann’s book provides the first comprehensive account of the preparation of this epochal event. It shows how the exhibition resulted from multiple, collaborative and interdisciplinary trajectories in such diverse fields as contemporary art, architecture, science, and network media. Based on extensive archival research, The Making of Les Immatériaux offers detailed insights into the curatorial process. Throughout its ten chapters, the book highlights the different forms of cooperation among the people involved in the conception of the exhibition, including Lyotard, Chaput, the team at the Centre de Création Industrielle, and their consultations with artists, theorists, and scientists.&lt;/p&gt;&lt;p&gt;Les Immatériaux marks a pivotal point in the history of exhibitions in the 20th century because it gave important impulses for the organisation, design and structure of interdisciplinary exhibitions. Broeckmann discusses the place of Les Immatériaux in the broader context of this history, examining the epistemology of exhibits, curatorial agency, and interdisciplinarity in research networks. The book takes up current questions about the relationship between materiality and immateriality, between subjectivity and thinghood, and shows how Les Immatériaux continues to offer a significant contribution to debates that over the last decades have become ever more urgent.&lt;/p&gt;&lt;/p&gt;</Text>
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