Abstract
No abstract availableThis article was originally published by Parallel Press, an imprint of the University of Wisconsin-Madison Libraries, as part of The International Journal of Screendance, Volume 2 (2012), Parallel Press. It is made available here with the kind permission of Parallel Press.
Highlights
UnfreeDespite a clear attempt not to jump to conclusions in his careful dissection, Heidegger drops a bombshell early on in The Question Concerning Technology” (TQCT): “. . . whether we passionately affirm or deny [technology] . . . we are delivered over to it in the worst possible way when we regard it as something neutral.”[1]
On the 20th of February, 1909, in a brazenly public act of technophilia, F.T
Despite a clear attempt not to jump to conclusions in his careful dissection, Heidegger drops a bombshell early on in The Question Concerning Technology” (TQCT): “. . . whether we passionately affirm or deny [technology] . . . we are delivered over to it in the worst possible way when we regard it as something neutral.”[1]. A tool is not just a means to an end, a telephone not teleological
Summary
Despite a clear attempt not to jump to conclusions in his careful dissection, Heidegger drops a bombshell early on in TQCT: “. . . whether we passionately affirm or deny [technology] . . . we are delivered over to it in the worst possible way when we regard it as something neutral.”[1]. Technology is positioned between humans and being, between the dancer and her dancing. We all understand the fact that live, three-dimensional movement is inevitably and irrevocably changed when “captured” and “processed” by imaging technologies. But more disturbing, is the thought that we, too—as dancers and humans—are changed in the technological encounter, migrating unnoticed from subject to object. It is no coincidence that Laura Mulvey developed her take on “gaze” theory through the cinematic lens. With her eye fixed on gender dynamics she may have stopped short of the fuller implications. I do not think that Heidegger would disagree with my adaptation of Lacan: modern man is a symptom of technology
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