174 Seiten vorher spricht er noch von "Kollektiven affektiven
Gleichklangs", wie sie durch Online-Bildmedienverbünden mit ihrem
Effekt der Synchronisierung gefühlsmäßiger Teilhabe am Geschehen
gebildet würden. (Guggenberger S. 51)

Technik wird da zum Außenstehenden des Menschen deklariert, das IN ihn
gleichschaltend eingreife, ueber dessen Nutzung der Technik. Disklokation und
Entmenschlichung werden technischer Logik zugeschuldet, welche nur als
dem Individuum äußerlich gedacht wird: als Apparat, Maschinerie,
System, die allesamt in menschliche Zusammenhänge eindringen würden.

-----
1 Johnson, F.G./Kaplan, C.D.: Talk-in-the-Work. Aspects of the Social
Organization of Work in a Computer Center, In: Sociolinguistic
Newsletter, Nr. 2, Vol. X (1997).

Das Triebhafte: die Natur - Das Rationale: Die Technik

Es kommt darauf an den Raum der Technik zu betreten. Vermutungen: 1.Weil der Raum der Technik nie nur der Laborraum ist. 2. Weil das Verlassen des Raums der Technik den Raum nicht beendet. 3. Weil Technik nie nur technisch ist.

Cyberpunk versuchte das Triebhafte mit der Technik zu verschalten, William Gibsons Buecher (_Neuromancer_, _Cyberspace_, _Biochips_, _Mona Lisa Overdrive_, _Virtuelles Licht_, etc.) strotzen vor dieser Meatphorik, obwohl er nichts futurisierte (erfand oder projektierte) > Di., 4. Maerz 3000, sondern, ganz in der historischen Logik des Punk die von ihm recherchierten und seine inneren Bildwelten eines moeglichen Kyberaums (Cyberspace) einer moeglichen VirtualReality (VR) - gleichsam einer virtuellen Virtuallen Realitaet - rudimentierte, quasi zurueckfuehrte auf 3 Akkorde, so dass jeder imaginativ VR machen konnte, als Style! "das Triebhafte mit der Technik verschalten", zum Beispiel mit #Accessoires (> Dienstag, 14. Januar 3000)#. Wenn der Blutdruckmesser am Handgelenk Blutdruck, Puls Datum und Uhrzeit angibt, ergibt sich eine Verschiebung von subjektiver koerperlicher Befindlichkeit zur skalierbaren medizinischen objektiven Befindlichkeit (Selbstest am 26.11.2001 mit dem Vollautomatischen Blutdruckmessgeraet MBO Digimed 16). Beide Ebenen, subjektive Ebene und objektive Ebene, werden zusammen aktive Groessen in der neuen Reflektion der Befindlichkeit des Subjekts, ein weiteres "Display" wird geoeffnet, die Befindlichkeit wird um eine dritte Ebene erweitert, eine neue somatische Befindlichkeit wird erfunden.

"Nach Marx stehen dem Kapital prinzipiell zwei Möglichkeiten der Produktion von Mehrwert zur Verfuegung. Die erste zeichnet sich bekanntlich dadaurch aus, dass bei gleichbleibender notwendiger Arbeitszeit der Anteil der Mehrarbeitszeit durch die Ausdehnung des Arbeitstages vergroeszert wird. Bei der Produktion des relativen Mehrwerts wird - gleichbleibende absolute Arbeitszeit unterstellt - der Anteil der notwendigen Zeit zugunsten der Mehrarbeit verringert. Sie erfordert Steigerung der Arbeitsproduktivitaet, also eine solche "Veraenderung im Arbeitsprozess, wodurch die zur Produktion einer Ware gesellschaftlich erheischte Arbeitszeit verkuerzt wird, ein kleineres Quantum Arbeit also die Kraft erwirbt, ein groeszeres Quantum Gebrauchswert zu produzieren" (K. Marx: Das Kapital. 1 Bd. In: K. Marx/F. Engels: Werke. Bd. 23. Berlin 1962. S. 333)." (Edo Albrecht. "Zu einigen Fragen der theoretischen Interpretation der wissenschaftlich-technischen Revolution und ihrer sozialoekonomischen Triebkraefte". _Deutsche Zeitschrift fuer Philosophie_. 8. 1981. S. 898-910)

Aus Erfahrung weisz der Arzt, dass "selber Blutdruckmessen" mit dem Automat beim Patient oft zu Falschinterpretationen hinsichtlich der Messwerte fuehrt, mit dem Wert der Information "Messwert" musz demnach mehrfach umgegangen werden. Der Arzt ist neben der medizinisch-physiologischen Systematik mit der dritten Ebene der somatischen Befindlichkeit des Patienten konfrontiert.

"Eine der wesentlichsten und grundlegensten Tendezen der Produktion des relativen Mehrwerts besteht in der Reduktion der notwendigen Arbeit bzw. der unmittelbaren Arbeit, die der Mensch selbst verrichtet. Diese Tendenz erfordert die zunehmende Uebetragung von Arbeitsfunktionen in Maschinerie. Insofern ist es nicht zufaellig, wenn Marx vom oekonomischen Standpunkt in der Werkzeugmaschine einen Mechanismus sieht "der nach Mitteilung der entsprechenden Bewegung mit seinen Werkzeugen dieselben Operationen verrichtet, welche frueher der Arbeiter mit aehnlichen Werkzeugen verichtete". (Albrecht 900)

"(...) Reduktion der notwendigen Arbeitszeit zugunsten der Mehrarbeit durch zunehmende Uebertragung von Arbeitsfunktionen auf technische Mittel." (Albrecht 900)

"Die technische Grundlage [des] Maximums der Kapitalverwertung ist das automatische System der Maschinerie." (Albrecht 901) Dampfmaschine, Elektrotechnik. Marxistisch uebernimmt die (Werkzeug)maschine die Funktionen der menschlichen Hand, diese ersetzend.

"Folgt man der gedanklichen Logik von Marx, dann muszte das Kapital in dem Streben, die notwendige Arbeitszeit auf einen unendlich kleinen Teil zu reduzieren, gesetzmaeszig auf die prinzipiellen Grenzen der funktionellen Arbeitsteilung von Mensch und Maschinen in der groszen Industrie stoszen. (...) die weitere Reduktion der notwendigen Arbeit [erforderte] die Uebertragung von qualitativ neuen Arbeitsfunktionen auf technische Mittel.
Der moderne Automat kann, darin besteht seine neue Qualitaet, eine bestimmte Klasse von informationsverarbeitenden Operationen ausfuehren. Menschliche Taetigkeiten, die informationsverarbeitende Prozesse (...) zum Gegenstand haben, koennen damit auf den Automaten uebertragen werden." (Albrecht 901) Marxistisch uebernimmt die (Info)maschine die Funktionen des menschlichen Gehirns, dieses ersetzend. Automatisierte Informationsverarbeitung, hoehere Arbeitsproduktivitaet.

"Infolge der gewaltigen Ausdehnung der Maszstaebe der Produktion muszte ein immer groeszerer Teil der gesellschaftlichen Gesamtarbeit fuer die Organisation, Planung und Leitung des Produktionsprozesses aufgewendet werden, also fuer Taetigkeiten, die ihrem Wesen nach mit der Verarbeitung von Informationen zu tun haben. Schlieszlich wurde die automatisierte Informationsverarbeitung auch eine technische Notwendigkeit." (Albrecht 901)

"In Paranthese zu der Marxschen Formulierung, dass der Mensch ein unvollkommenes Produktionsinstrument gleichfoermiger und kontinuierlicher Bewegung sei, laeszt sich auch behaupten, dass er ein unvollkommenes Produktionsinstrument gleichfoermiger und kontinuierlicher Informationsverarbeitung ist." (Albrecht 902)

Mit dem vollautomatischen Blutdruckmessgeraet kann qualitativ und quantitativ mehr gemessen werden, der Automat ersetzt den Messvorgang von Hand, nicht den Arzt. Dieser signalverarbeitende Automat produziert Information, billiger und deshalb? mehr. Information (Messwerte) wird zum Produkt, das mit dem Wissen des Informationverabeiters korreliert werden muss (Interpretation, Analyse). "Der Mensch ist und bleibt die Hauptproduktivkraft der Gesellschaft. Aber (...) die subjektiven Faehigkeiten des Menschen muessen, um als Produktivkraft wirksam werden zu koennen, in immer staerkerem Masse objektiviert und technisch umgesetzt werden. (...) die Effektivitaet der lebendigen Arbeit [haengt] vom Wirkungsgrad der Technik [ab] (...)." (Albrecht 905)

Durch vergegenstaendlichte Arbeit kommt es zu einem Rueckgang notwendig lebendiger Arbeit. Nach Marxistischer Logik kann die mit dem vollautomatischen Blutdruckmessgeraet gewonnene "freie Zeit" hoeheren, schoepferischen Taetigkeiten zugefuehrt werden: "A computer is less and less an instrument of work. With a computer one shares time, one’s space, one’s memory, and one’s projects, but most of all one shares personal relationships." An interview with 0100101110101101.ORG about life_sharing:

Received: from risc.polimedia.it ([195.120.64.3])
by mail.datawerk.com (MERAK 2.10.321) with ESMTP id KLB36661
for <offlinedays n0name.de>; Wed, 04 Apr 2001 22:36:08 +0200
Received: from [195.130.202.48] (helo=0100101110101101.ORG)
by risc.polimedia.it with esmtp (Exim 2.10 #1)
id 14ktCV-0005HG-00; Wed, 4 Apr 2001 21:44:20 +0200
Message-ID: <3ACB1546.F4CCB89F 0100101110101101.ORG>
Date: Wed, 04 Apr 2001 21:36:23 +0900
From: PROPAGANDA 0100101110101101.ORG
X-Mailer: Mozilla 4.61 (Macintosh; I; PPC)
X-Accept-Language: en
MIME-Version: 1.0
To: PROPAGANDA 0100101110101101.ORG
Subject: /// 0100101110101101.ORG /// Data-Nudism
Content-Type: text/plain; charset=iso-8859-1; x-mac-type="54455854"; x-mac-creator="4D4F5353"
Content-Transfer-Encoding: 8bit

/// PROPAGANDA /// HTTP://WWW.0100101110101101.ORG ///

# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS
# HTTP://WWW.0100101110101101.ORG/home/PROPAGANDA/PRESS

/// from "Gallery 9 / Walker Art Centre", 01 jan 2001
/// http://www.walkerart.org/gallery9/lifesharing

Data-Nudism
An interview with 0100101110101101.ORG about life_sharing

Matthew Fuller
matt axia.demon.co.uk

Q.: In your text describing the project, you mention that "A computer,
with the passing of time, ends up looking like its owner’s brain." Do
you mean this in the way that any collection of objects of a certain
type (i.e., books; bathroom cupboards full of half-used and failed
rejuvenating cosmetics; boxes of toys; etc.) begins to provide material
from which ideas and generalizations about a person can be extrapolated?
Or, do you go further and suggest that in the augmentation of human by
computer, the particular collection of data objects provides at least
one of the means by which a person is "themselves"?

A.: A computer is less and less an instrument of work. With a computer
one shares time, one’s space, one’s memory, and one’s projects, but most
of all one shares personal relationships. This flow of information
passes through the computer - all our culture is going to be digitized.
Getting free access to someone’s computer is the same as getting access
to his or her culture. We are not interested in the fact that a user can
"study 0100101110101101.ORG’s personality"; rather, in the sharing of
resources, it’s a matter of politics more than of "psychology."
With life_sharing, 0100101110101101.ORG reveals its mechanism. It sets
its kernel free and all the functions that concern it, in the same way
as a programmer who frees the source code of their software.
It is not only a show. It’s not like looking at Jennicam. The user can
utilize what he finds in our computer. Not only documents and software,
but also the mechanisms that rule and maintain 0100101110101101.ORG: the
relations with the Net; the strategies; the tactics and the tricks; the
contacts with institutions; access to funds; the flow of money that
comes in and goes out. All must be shared so that the user has a
precedent to study. From this learning, concrete knowledge - that
normally is considered "private" - can be transformed into a weapon, a
tool that can be reused.

Q.: Following on from this, I/O/D has a slogan: "Stop the
Anthropomorphization of Humans by Computers." By this we mean that the
pattern of "personalization" that users effect on their computers are
pre-empted and formatted by software designers. The kind of person
allowed for by the personal computer is a rather limited version of what
we and computers might be. What do you think the consequences of
becoming networked are in this context?

A.: life_sharing is an evolution in comparison with the traditional
"Anthropomorphization of Humans by Computers." One of the ideas at the
roots of life_sharing is exactly the abolition of one of the levels of
simulation that separate one user from another: the website. A website,
except in rare cases, is an interface that simplifies the exchange
between users, making the contents "easier" to use. This trivialization
is called "user friendliness," and it is often inspired by paper: the
format of pages, indexes, and so on. life_sharing proposes a deeper
relation. It’s like a "lower level language" that abolishes this
simulation, allowing the user to directly enter one’s computer, to use
the data in their own time-space.
The abolition of this particular simulation opens many possibilities for
using the data contained inside the computer. However, it is naive to
think that it is possible to completely avoid simulation. Any language,
for programming or not, is symbolic. It exists to mediate, to
communicate.
Websites are only periodically updated, generally via ftp. The bulk of
the contents of the Internet are not accessible in real time. There is a
strong "delay" from the time a file (a piece of news, an image, a sound)
is "produced" to the time when it is actually accessible from the Net:
the time of formatting and upload. life_sharing avoids this "delay,"
permitting access in real time to its contents. The user can even get to
know some data (i.e., e-mails or logs) earlier than
0100101110101101.ORG, by connecting to life_sharing while we aren’t at
the computer.

Q.: In comparison with the project to generate a mythopoesis about the
invented Serbian artist Darko Maver, pulling a multi-authored hoax on
the art world, this work seems to be a very gentle and beguilingly
simple intervention -- which is very welcome. It clearly follows more
closely from your work duplicating the data from various internet art
sites but shifts, moving data from one context of availability into
another, but instead proffers up the data from your own computer. It
seems that these projects offer a form of work that is not concerned
with representation so much as directly creating new arrangements of
patterns of life, of the availability of data, and so on. What
possibilities does operating in this way open up?

A.: Until now, 0100101110101101.ORG has attacked what in general seemed
to be in open contradiction with the evolution of the Net, focusing on
cultural production and on the inaccessibility of information. The
websites involved were not targets for attack but instruments to
highlight some paradoxes of the Net. The duplication of hell.com, for
example, provoked a radical change in their approach, avoiding password
protection and the pay-per-view method. With life_sharing,
0100101110101101.ORG launches release 2.0. In other words, passes from a
critical position to a positive one. From this moment, we will propose
new ways for the production and distribution of culture, furnishing
alternative models to the current ones and bringing together the
cultural, political, and commercial aspects of life. life_sharing is not
the end. It is the means.

Q.: A clear implication of the life_sharing project is the breach of the
boundary between personal and public life and between personal and
public data. Is there any risk in this, or have you entirely sanitized,
or even fabricated the data you make available? What are the
consequences for the way you work, communicate, and live generated by
this openness of process?

A.: life_sharing is 0100101110101101.ORG. It is its hard disk entirely
published, visible and reproducible by anybody: public property.
0100101110101101.ORG will not produce material explicitly as "content,"
except where it is technically required. We will use the computer as we
have always done. Naturally, it is impossible to ignore that we are so
"opened." Any internal or external connection modifies the entire
structure, thus affecting the project itself -- for example, in the
manner of acting and expressing.
Consider the increasing tendency toward intrusion in the private sphere
-- not only by big corporations -- and the consequent efforts of people
trying to preserve their own privacy. 0100101110101101.ORG believes
firmly that privacy is a barrier to demolish. life_sharing must be
considered a proof ad absurdo. The idea of privacy itself is obsolete. A
computer connected to the Net is an instrument that allows the free flow
of information. This is its aim. Anything blocking this free flow shall
be considered an obstacle to be overcome. 0100101110101101.ORG solves
the dualism between public and private property. It proposes an
empirical model that fosters the free distribution of knowledge that
grants, at the same time, its fruition.
>From now on, the product of 0100101110101101.ORG will be its own
visibility. life_sharing is the root under which will come other
services, all directed to show to what degree our life can be monitored.
We want to show as many forms of data as possible on us: not only in the
transparency of the hard disk, but also by analyzing economic
transactions: the use of credit cards; physical movements; purchases.
0100101110101101.ORG will show the enormous amount of information that
is possible to find on a person in the present society.

Q.: Further in this vein, some of the material is relatively intimate
information -- forms for the avoidance of national service, for
instance. How do these forms of personal information conflict with the
anonymous collective form of manifestation, which you adopt as a group?

A.: In all probability, by activating life_sharing our anonymity will
fade, since in our computer there are many documents, e-mails or
contracts, which contain our real identities. In any case, life_sharing
has the priority over anything else, anonymity as well. It is an
operative system under which an infinite number of other functions can
run, never compromising this one. The war of secrecy (cryptography,
anonymity, and so on) is unfortunately a losing battle. The big
corporations will always have at their disposal more sophisticated means
than the average user, more calculation capacity, more control through
satellites. It is possible to maintain anonymity only to a superficial
level. After a certain level it is no longer possible. Any economic
transaction, any purchase or sale, any human relationship, is based on
documentation. The more this society grows to depend on computers, the
more this process will be facilitated.
0100101110101101.ORG’s real strength is its visibility. The only way to
avoid control is data-overflow -- to heap up and multiply data to the
point that it becomes extremely difficult to isolate and interpret. Any
time you switch on your computer, any key you type, any file you save,
something is automatically written somewhere in the maze of your
computer. Everything is logged. In systems like Linux this is visible.
You only have to look at the bash history or the access log. Each action
is potentially reconstructible with absolute precision. This must be
considered.
0100101110101101.ORG uses and makes visible the aesthetic of this flow
of data. The functionality of a computer is an aesthetic quality: the
beauty of configurations, the efficacy of software, the security of
system, the distribution of data, are all characteristics of a new
beauty. life_sharing is the result of aesthetic discipline applied every
day. It is the actualization of the idea of "total work of art" --
gesamtkunstwerk -- in other words, the dream of modelling reality
through aesthetic canons.

Q.: Do you intend life_sharing to become an extensible system, one that
can be taken up by other people, or is it a one-off?

A.: The diffusion of life_sharing to anyone who wants to adopt it, as an
operative system, is surely one of its potentials. However, the total
sharing of one’s computer is not, nowadays, easily achieved. To entirely
share your computer you need a server and extremely expensive fast
network connections. Some operating systems and software (i.e. MacOs9,
Napster, and Gnutella) are developing this sharing potential. At the
moment, the biggest technical problem is the cost of telephone lines. It
is predictable, however, that these costs will come to be more within
the reach of the average user. (As happened with the modem connection.)

Q.: In life_sharing, you invoke the GNU Public License (GPL) a
particular form of license for software developed by the Free Software
Foundation. This license allows users of a piece of code to make changes
to it, to adapt it for their own purposes, so long as they then make
those changes publicly available to other users and do not "close" the
code as it develops. The GPL is a document that has excited interest
outside of programming circles, providing a link to other takes on
collective or open authorship, redefinitions of copyright, intellectual
property, and so on.
It is its particular status as a document that I’d like to ask you to
comment on. GPL seems to be formed at the meeting point between two
different dynamics which, in another context, Toni Negri names
"constituent power" and "constitutional power." The GPL is a technical
document that forms the basis of a particular range of working
practices. As a form of constituent power, it is both a manifestation of
the fecundity of collaboration and -- at the present time -- an
insurgent reinvention of the form of property. Equally, existing as it
does in the form of a license, a contract, GPL relies on the constituted
power of social stasis and normalization. It is based on an immediate
appeal to Law. It is this latter aspect of it which meshes so well with
the determination to treat software as simply another variant on
capitalist forms of property and GPL as simply a more useful means of
generating such property.
Constituent power, on the other hand, is the amorphous and ambivalent
power of change, of the social in the process of mutation. (This at once
means that it also encompasses emergent sections of the bourgeois, what
is inventive and seductive in the rhetorical figure of the
"entrepreneur" deployed so much around e-commerce, for instance.) For
Negri there is no lasting accommodation between constituent and
constitutional power. There is no synthesis onto a higher plane of
compromise. I suspect that it is this sense that there is more to it,
that there’s more coming, more mutation, more space for profound
invention that makes GPL and other systems like it attractive to take up
as models for development in other contexts. Given this, I’d like to ask
a couple of things. Firstly, is your use of GPL in the description of
the life_sharing project accurate, or (besides the project’s explicit
use of software released under GPL or open-source licenses) is it more
along the lines of an allusion? If so, what is it that you use GPL to
point toward? What do you see lying beyond it? (In the case of
life_sharing and other projects, I suspect that although they use GPL as
a "model," they may actually do something rather different, rather more.
One of the ways this happens is that they do not make an appeal to Law
as a basic condition for their function. Here I mean Law in both senses,
that of "absolute right" in that GPL is somehow seen as being
transcendentally correct in some circles, rather than as being something
operating within a specific historical setting; and the more direct
sense that, as it exists in the form of a legal document, it allows a
route into this apparently "freely" constructed relationship for the
state.)

A.: The fact of adopting Linux as operating system and consequently the
GPL license, is absolutely not an allusion, but the result of political
choices, and for technical and legal reasons. First of all, it is
necessary to make some distinctions. life_sharing contains stuff
produced under three different licenses:

-- GPL: GNU General Public License. It is the general license created to
protect free software. All the software adopted in life_sharing is
covered by GPL. http://www.gnu.org
-- Copyright: applied only where specified, on files not produced by
0100101110101101.ORG but protected by traditional copyright, i.e.,
certain articles or texts
-- We are working, together with a lawyer, to develop a license that we
want to apply to all the files in which no other license is specified.
This license is directly inspired by the GPL but will be extended to all
cultural products, granting the possibility of:
-- using the product
-- modifying the product
-- distributing copies, modified or not, of the product (freely or with
payment)
This license also prevents the addition of any restrictions -- avoiding
the possibility of products covered by this license being added to or
combined with any other products under any different form of license. Up
until now, 0100101110101101.ORG has not placed any of the things it did
under copyright. First of all, because 0100101110101101.ORG has never
produced anything.
0100101110101101.ORG only moves packages of information, diverts their
flow, observes changes, and eventually profits from it. Visibility is
the real problem of the Net. If someone uses your music, your words, or
images, he is only doing you favor.
Many people have spontaneously reused 0100101110101101.ORG
(www.plagiarist.org, www.geocities.com/maxherman_2000/hell.html,
www.message.sk/warped). If someone else profits from
0100101110101101.ORG, it’s because of their own merit. In the end, it is
doing the same as what we did: profit is always inevitably mutual.

Q.: Yes, so this is this surplus, happening also in the economy of
visibility. Developing this, it seems there are two basic forms of
approach to the knot of problems pointed to by the terms
appropriation/plagiarism/anticopyright, etc. One is illustrated by Hegel
when he says, in Elements of the Philosophy of Right, "To appropriate
something means basically only to manifest the supremacy of my will in
relation to the thing." The other approach is the generation of contexts
in which the creation of dynamics of circulation and use that have
greater or lesser degrees of openness -- not the imposition of will --
prevail. (A different formulation of this might be found in the
statements of anti/copyright commonly used in the underground and
radical media in Italy and elsewhere, where copyright is open to further
nonprofit users, or for participants in social movements, but closed to
proprietary reproduction. Thus, on the "inside" an open context is
created, but the proprietary weapon of copyright is still maintained for
use against for-profit use. The fiction of the will is used in this
sense as a legalistic shield in order, in essence, to dissolve it.) Do
these two forms correspond in some way to the two modes of operation
that you have spoken about?

A.: The fact that 0100101110101101.ORG is explicitly no-copyright is
surely strictly linked to commercialization, but not in the sense in
which it is often used. It is common to mistake "no-copyright" for
"no-profit." 0100101110101101.ORG is compatible with monetary
retribution, under different forms. life_sharing, being a project
financed by an institution, is one of these. "Free" software,
Negativland’s music, Wu-Ming’s books, are all examples of cultural
products that have been able to reconcile the no-copyright model with
commercialization. No-copyright is no longer solely an underground
practice, but a wider cultural "production standard."
This means, in the first place, being conscious that your own knowledge
is not innate, but that it is a synthesis of different cultural
products. Recognizing this means making our own knowledge shareable and
thus usable not only by ourselves but by anyone, even commercially,
imposing simply that nobody can subsequently restrict this possibility
to others.
The problem of copyright is increasingly more important. It deals not
only with software, art, or music, but is invading every field of human
life. Let’s consider, for example, the field of genetics. In 1987, in
apparent violation of the laws that govern the concession of patents on
natural discoveries, a revolutionary decree was made in which it was
declared that the components of human beings (genes, chromosomes, cells,
and tissues) could be patented and considered the intellectual property
of anybody who first isolates a length of DNA, describes its properties
or functions, proposes an application, and pays some money for a patent.
This implies that, for example, when a person wants to have a genetic
code test, they may have to pay a percentage to the company that holds
the copyright of one or more of their genes.
"Manifest the supremacy of my will in relation to the thing." This
signifies that all the times that it is necessary, every time we found
ourselves in front of a distance that doesn’t belong to us, that we
share a book, a film, an idea, we can say: "It is mine! I did it!"

First published by Gallery 9 / Walker Art Centre for life_sharing by
0100101110101101.ORG http://www.walkerart.org/gallery9/lifesharing/

# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE
# unsubscribe mailto:MAJORDOMO 0100101110101101.ORG?subject=UNSUBSCRIBE

/// PROPAGANDA /// HTTP://WWW.0100101110101101.ORG ///



"In der “Ökonomie der Zeichen” hat der Konsument zentralen Anteil an der
Waren- und damit an der Symbolproduktion. Immaterielle Bedürfnisse, als
grundsätzlich unendlich erweiterbare Potenziale des Erlebbaren, werden
damit zum entscheidenden Gut (...)" (To: <betacity yahoogroups.de>, From: "Karin Hinterleitner" <khl onlinehome.de>,
Date: Fri, 23 Nov 2001 00:45:19 +0100, Subject: [betacity] WG: newsletter #5/11)

Die unmittelbare Kopplung von Konsument und Produkt geschieht aber nie nur symbolisch, existentielle Produkt-Konsument-Verhaeltnisse sind materiell:

"Internet + Euro = Revolution

Zwei grundsaetzliche Veraenderungen fallen zusammen: die Entwicklung des Internet und die Einfuehrung des Euro. Mit den fast in Echtzeit funktionierenden Informations- und Kommunikationsmitteln einerseits, und der Einheitswaehrung andererseits werden immer mehr Konsumenten immer leichter Preise, Versicherungspraemien etc. vergleichen koennen, bevor sie sich entscheiden.
Die Hamburger werden in Frankreich vielleicht weiterhin 30% mehr kosten als in Irland, aber die Kids werden das schon rauskriegen und protestieren." F? (Daniel Cohn-Bendit und Olivier Duhamel. _Euro fuer alle. Das Waehrungswoerterbuch_. Koeln: Dumont, 1998. S.144)

Laut Cohn-Bendit und Duhamel kommt es zu einer Neuverteilung medialer Macht zugunsten des Konsumenten, wobei automatisch die wirtschaftliche Einflusznahme des Konsumenten gestaerkt wuerde. Eine perspektivische Verengung auf das Medium Internet und das "Medium" Geld (Euro) als simple Motoren von (Konsum-)gesellschaftlicher Veraenderung. Veraenderung ist ein Produkt.



Nach Cyberpunklogik vollzieht sich mit dem Geraet eine Erweiterung der Moeglichkeiten des Subjekts sich im Technokontext zu verorten, eine Maschine mehr bedeutet einmal Lustgewinn mehr. Selber Blutdruckmessen lassen ist Individualarbeit, Selbstservice. Obwohl das Blutdruckmessen, immer in Verbindung mit dem drohenden Herzinfarkttot, wohl nie fordistisch war, ist es postindustriell, weil die Information direkt mit einem wichtigen Teilaspekt des Koerpers des anwendenden Subjekts/der zu vermessenden Person entsteht. Nach dem einfachen Maschine=Prothese-Schema: Dringt der Koerper hier nicht eher in die Maschine ein? Da diese Frage jedoch wieder nur auf den Koerper oder die Maschine zurueckgefuehrt werden kann entsteht ein Ping-Pong virtiosus, die Ebene der Information bleibt davon unberuehrt. William Gibsons "Johnny Mnemonic" (1981) spielte dieses Ping-Pong zwischen Maschinegedaechtnisspeicher und Menschgedaechstnisspeicher, er "werde zum technischsten Knaben in der Stadt", die dann spaeter zur Matrix wird, an der kein Unterschied zwischen Technik und Natur mehr kenntlich gemacht werden kann. Angesichts muellsortierender Flieszbandarbeiter ein Witz (Barbara Ehrenreich. _Arbeit poor: Unterwegs in der Dienstleistungsgesellschaft_. Kunstmann Verlag. 2001.) Gibsons Betreten des Technoraums fuehrt vor der Tatsache des noch nicht ganz eingetretenen Endes des Fordismus die Projektion der aufs Subjekt der Person gebrachten Dienstleistung/Prostitution mit sich. Johnny, Typus des Brechtschen Nicht-Proleten und Ganoven, verkauft sein Subjekt und zwar als Ganzes, naemlich mitsamt Koerper und Geist, mit dem uebervollen existentiellen Risisko des Kleinkapitalisten. Ich ist ein Netzwerk, Ich ist ein Cyborg.

#Die Diagnose aus dem Jahr 1968, der Bildungsbegriff sei ein antinaturwissenschaftlich-technischer, aendert sich ---#