Trying to get some of my thoughts, as well as thoughts
stolen from influenced by other people, in order (or perhaps more accurately “in a list so that they resemble order”) to make it feel like I’ve made progress:
- Digitality – the constant use of digital networks devices – is ubiquitous in post-industrial societies. It influences ethics and politics in ways which are novel, challenging, and in many cases, illegible – or we hope it does/we’re told it can.
- Digitality does different stuff to previous technology, because it works at speeds far greater than previous tech. Although from one perspective, “the digital age” or “the information age” is actually just a sped up version of previous technological ages – and it’s a fallacy to think that we transition peacefully from one to the other, or that there’s ever a moment where everyone is caught up. (Kind of like the relationship between modernism and post-modernism, perhaps) I don’t think it’s hard, though, to say “look at all this cool new game-changing digital stuff”.
- This acceleration of reality (cf. Virilio, Crary) means the merging of/coming together/combining of atoms and bits (Jurgenson). We think about life in terms of networks and connectivity now – bits shape our understanding of time (i.e. has the data sent yet, will this connect, this is taking too long because the connection is slow). This doesn’t mean atoms have been or are being replaced, or that we now like purely though information or data, but rather that our material experiences are supplemented by and often augmented by digital interfaces.
- WARNING this is to say not that the digital is a different world to the ‘real’, a kind of binary or dualistic thinking about digitality (which, in fact, we could say is a form of othering). In fact, the above means to assert that digitality is central to everyday experience, or the quotidien. When we act online, we constitute – or perform (and I need to read some more Butler) – ourselves in ways which are coherent with actions that are not on the Internet, or not mediated by digital devices and networks.
- The main result of this coming together – the thing which underlies most of the consequences, conflicts and positive things which happen when loads of interaction is mediated by digitality – is that there is a change in what it means to be present.
- That is, presence in a digital sense simultaneously becomes absence . This means that our understanding of what it means to be somewhere – and thus to be able to pay attention to or experience that place – has changed, to contain competing elements, or perhaps to the point where there’s an ethical hierarchy of actions which are embodied (i.e. happen in what we might difficulty call ‘real life’) and actions which are digitally mediated. And if digitality is a part of everyday life, it means our everyday understanding has changed too. That is, lived experience AND the way that we make-up for the fact that we can’t see someone has, gradually, become something else entirely.
- We could go to sociology to help understand this – and a lot of people have done. But I (and others much better than me at arguing) would argue that literary texts, especially since old, proper hard Modernism, has made understanding or transcribing our relationship with technology its own job.
- The point is, if there’s a change in what it means to be present, this change must have been reflected in literary texts.
- The most appropriate way to address and think about the ways that digitality is represented in texts is to consider the ethical status of the digital interactions in these texts, because ultimately questions about the role of digitality revolve around ideas about what is meant by acting online, or what kind of ethical weight it holds.
- Critics must do justice to the ethos of text which makes digital experience central to its image of life but making the understanding of digital experience central to its critique. This means a critical examination of texts which make these sorts of ethical questions about technology central to the way that they work and effect the reader.
- This does not mean science fiction, however (including Dave bloody Eggers). We used the word everyday, earlier. The idea of transcribing and thinking about digitality must not be made devoid of a political understanding.
- Writing about technology, even the most critical works, often reinstates a politics which considers the human being as a template drawn from powerful human beings. What digital networks have the capacity to threaten – I think – is established power, in certain forms.
- The issue is that marginalised or oppressed subjects do not have their experience of digitality effectively written, or rather it is subsumed by a grand dystopian impulse – “oh how terrible this is for all humanity.” (looking at you again, Dave).
- Related to this is the idea that spectatorship is encouraged by digitality, and that spectatorship is something that means we have no effective action or intervention – merely Oh Dearism. What does it mean to spectate online rather than understanding, intervening or engaging? And is that all that digital forms engender, spectation? And is this spectation really a new thing? And isn’t that all that reading really becomes, especially in literary circles? And aren’t we spectating on the spectator when we read about digitality?
- Is a wholly digital intervention possible?
- Who are the writers trying to answer this? Or are they all hiding from the idea that internet experience is vital, now and always.
- Search engines are an ideological tool. They alter ontologies of knowing. We use them everyday.
- Online behaviour is detached because of change in presence – does this mean that the mediated self needs to change/alter or that digital interfaces need to change in order to make them quote more human unquote.
/out of steam