{"id":348,"date":"2020-05-25T07:23:09","date_gmt":"2020-05-25T07:23:09","guid":{"rendered":"https:\/\/sweet-mcclintock.194-60-87-163.plesk.page\/inmediasres\/2020\/05\/25\/clanci-in-medias-res-br-16\/"},"modified":"2020-05-25T07:23:09","modified_gmt":"2020-05-25T07:23:09","slug":"clanci-in-medias-res-br-16","status":"publish","type":"post","link":"https:\/\/centar-fm.org\/inmediasres\/index.php\/clanci-in-medias-res-br-16\/","title":{"rendered":"\u010clanci IN MEDIAS RES br. 16"},"content":{"rendered":"

IX Uz deveti simpozij Filozofija medija (2019).\n<\/p>\n

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\n  9(16)#1 2020 <\/strong> <\/p>\n<\/td>\n

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\n\"Creative<\/a>
\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

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\nDOI 10.46640\/imr.9.16.1<\/a>
\nUDK 304.9:316.774<\/p>\n

Pregledni \u010dlanak<\/p>\n

Review article<\/p>\n

Primljeno: 02.03.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

 <\/p>\n

Divna Vuksanovi\u0107<\/a> i Dragan \u0106alovi\u0107<\/a><\/span><\/p>\n

Fakultet dramskih umetnosti, Univerzitet umetnosti, Srbija
\nvuksanovic.divna@gmail.com<\/p>\n

Fakultet za umetnost i dizajn, Univerzitet Megatrend, Srbija<\/p>\n

calovicdragan@gmail.com<\/p>\n

The Possibility of Critique in an Era ruled by the Media<\/span><\/strong><\/p>\n


\nPuni tekst: pdf (429 KB), English, Str. 2489 – 2498
\n<\/span><\/strong><\/a><\/p>\n

 <\/p>\n

Abstract<\/em><\/strong><\/p>\n

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Taking the philosophy of media as a starting point, this text examines the possibilities, forms and status of critique in our times which are dominated, at least in the West, by what is known as media culture. On the one hand, the text avoids reducing systemic and strategic critique of capitalism to merely a critical point of view, while on the other it problematizes and examines the critique of modern media practices. The authors implicitly conclude that merely asking these questions paves the road to comprehensive critical action, within the existing systems of this media universe, as well as beyond it, i.e. in the particular socio-economic system of thought and action. This text also examines the possibility of achieving critical practices through art, and in the context of emerging new technologies. Possibilities for critique within the framework of new media art are explored in particular, as this might revolutionize not only media practices, but also the social, historical and economical practices of capitalism as such.<\/em><\/p>\n

 <\/p>\n

Key words:<\/em><\/strong> criticism, media, capitalism, new media art\u00a0.<\/em><\/p>\n

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 <\/p>\n

Critique is in our times most often defined as critical thinking. We however see this as an erroneous approach: defining critique as critical thinking on the one hand means to trivialize and simplify the concept, as well as to severely narrow down its meaning, since such a general definition omits the possibility to use critique in art and other phenomena such as the media. On the other hand, equating critique with critical thinking is an interpretation advanced mainly by modern psychology, which often reduces it to formal types of analysis, structured in a particular way. Our task here is to examine the possibility of critique in this age of media, primarily from a philosophical point of view<\/a>[1<\/strong><\/span>]<\/sup><\/a>, i.e. within the framework of the philosophy of media. To put it more precisely \u2013 we examine the possibility of media practice as critical practice, and the position new media art holds within it. <\/p>\n

In the most general sense, critique for us does not represent only a way of thinking, it incorporates critical theory as well as effective critical practice. In other words, it is impossible to reduce critique to critical thinking because it sometimes goes beyond concepts and logical thinking\/judgment. We therefore see critical practice as a practice of abstract thought and practical action, in line with Fichte’s Tathandlung<\/em>, for example. Unlike Kant and Fichte however, for whom self-awareness is the foundation of consciousness, it is our view that consciousness and critical thinking are founded on class divisions and conflicts. The effectiveness of critique as such is therefore the force necessary for destroying the self-sufficiency of self-awareness as well as speculation on pure concepts \u2013 a self-sufficiency that may be defined as the fuel validating the spirit of capitalism which encourages its development.<\/p>\n

Critique is used here in its broader sense. We interpret it not only as critical thinking, but as a position taken on thinking itself and on its openness towards further processes of concept dialectics. This includes developments in thinking which instead speculative syntheses and conclusions, lead to criticism that penetrates (social) practice and is realized within it (a position parallel to Adorno’s critique through negative dialectics and resolution of class conflict in reality). In our opinion this needs a mimetic impulse taken from reality as well as an aesthetic impulse from the media and the arts. The text therefore insists on critique as interpreted by the media and contemporary art, realized in a technologically mediated space. <\/p>\n

Certainly, the shift from negative developments of the concept to its practical resolution is not to be carried out partially or uncritically. This then implies a revolution \u2013 both in thought and in reality (including the existing cultural, artistic and media reality). The interpretation context itself however is generally marked by unreflected speculation (in finance for example) and the so-called “crisis of representation”<\/a>[2<\/strong><\/span>]<\/sup><\/a> which on the one hand pushes the concept as well as conceptual critique into theoretical positions which in their production generally support the capitalist world<\/a>[3<\/strong><\/span>]<\/sup><\/a>, and on the other hand in terms of non-conceptual elements of art, leads to a process of “dematerialization”, which is at the same time another form of speculation.<\/a>[4<\/strong><\/span>]<\/sup><\/a>
\n We believe modern media are at the centre of this dematerialization process (in culture as a whole). This is why the primary issue to focus on in this era of media reign is the possibility of criticism within philosophy and aesthetics. <\/p>\n

Moving away from speculation and keeping within systemic critique, we examine how problem thinking can operate inside the media environment, with particular emphasis on artistic practice within media which takes a negative view of reality thus losing the strength of its foundation (in a tangible reality), but retaining the position of negative movement (as defined by Adorno in the field of modern art). In other words, we analyse critique as a concept but expand its dialectic to the domain of assessment and value. Evaluation does not always mean conceptualization; it can also contain an element of aesthetics which is why we take media and art as our subject matter. The critical position we primarily wish to examine and establish here does not always coincide \u2013 as per accepted opinion \u2013 with certain media content or objects of artistic representation. Following Adorno’s unfinished theory of aesthetics, we essentially deal with forms\/genres of media and art which take a critical stance on reality, simultaneously aiming to change it in a radical way. <\/p>\n

It appears that the media of today are not particularly suited to critical review in general. Although in analysing their own function TV networks mostly keep to the traditional triad (information, education and entertainment), and a critical approach should include information as well as education and even entertainment, modern TV networks mainly operate uncritically. Almost all types of media content are treated as goods even when they are distributed through so-called public services. Since commercial content almost always lacks a critical approach, it generally seems that in the domain of television and modern media a critical stance is some exotic property that is sometimes desirable and most often not. <\/p>\n

One possible objection from the point of view of any commercial media operating on the market, is that critical processes should once again be incorporated in the education system, as well as in science and politics. Meanwhile, media industries exchange information and sensory experiences on the free market and should therefore be free from the pressure exerted by the state and conservative intellectuals, as the competitive relationship between products on the market can replace “traditional” critique in the media. Contrary to this, the horizon of expectation regarding modern media appears to have remained unchanged in the general public \u2013 just as any other goods which are produced, distributed and consumed on the media market, information must include elements of independence and\/or neutrality and sometimes criticism, unless it is exempted from this due to its specific type (such as the tabloid press or pornography). In this process the surviving critique in modern media is most often seen in terms of genre: there is social criticism, moral criticism, etc., or in terms of specialized fields \u2013 literary, art, music criticism etc. In addition to this, criticism is seen as a mediating form in the culture industry between artists, managers and the audience with the apparent function of ensuring larger profits.<\/a>[5<\/strong><\/span>]<\/sup><\/a><\/p>\n

As authors of this text however, we are not interested in how partial critique gains ground in the media sphere, or its status, although such a critique is also marginalized, defensive and in practice often exposed to be pseudo-critique. We believe the fundamental problem of criticism in the media is ingrained in the system and relates to technology and the general ideology of media processes. If we assume technology is “neutral in terms of value”, it can serve both the ruling regime of thinking as well as systematic criticism. This issue essentially relates to freedom of the media and more specifically \u2013 to phenomena of censorship, auto-censorship and “political correctness” (as well as the limits of these). Contrary to this, all commercial media and most public services can be seen as supporting the current regime in place (regardless of daily politics), since they provide services to one and the same regime of “being and thought”, i.e. capitalism. This regime, as is well-known, aims to control the media through market mechanisms; systemic criticism is of course aimed precisely against such a set of views which joins together capitalism and the media acting within it, seeing it as a unified industry. This industry today is technologically advanced to a high degree and is increasingly digitized, on all fronts. <\/p>\n

Possibilities for critique in these times defined by digital media and the theory and practice of Big Data<\/em><\/a>[6<\/strong><\/span>]<\/sup><\/a>, especially in the information age of late stage capitalism \u2013 have lately been offered by Assange, Snowden, Manning and their followers. In commenting on their activities, some called these subversive actions carried out online and on social networks \u2013 “an art of rebellion”.<\/a>[7<\/strong><\/span>]<\/sup><\/a> This “art of rebellion” appearing in the “age of terror” (fear) is actually a transcendental and immanent critique of the media environment: transcendental as it operates outside the system, and immanent because it criticizes the world of information and media through using its own language and resources. Such a critique characteristically adopts one of the following approaches \u2013 one includes publishing information that had been safeguarded and controlled by certain regimes and secret services, and the other means fighting to make such activities a norm for media and social practice. Alongside these broad strokes of active critique in the field of global information, possibilities for democratic action through critique (in a technologized form of democracy) are also available in the sphere of so-called social media (Twitter, Facebook) which are in essence impossible to control, despite numerous attempts to do so. The problem with critical views stated in such environments is that actually these media have not been developed for critique but for other purposes. <\/p>\n

Although prima facie<\/em> this new media space appears to be open to the exchange of different opinions (views) and to critical action \u2013 both for individuals and for groups \u2013 it is actually a topos<\/em> of “prosumption” (an instance of simultaneously consuming and producing content), and therefore represents an exploitation of the users’ work. Criticism produced here is therefore less efficient in practice or it reverses its critical facet into its opposite, as evidenced by “revolutions” initiated on social networks (social media). The most famous examples include the Arab Spring and the global Occupy movement \u2013 a failed attempt at reviving 1968 student protests, supported by new media. In an article on critical theory and digital media, Jonathan Gray<\/a>[8<\/strong><\/span>]<\/sup><\/a> claims all these revolutions have actually been colonized by megacorporations and that internet media systems serve other purposes \u2013 these are in short, new ways of accumulating capital. The ways in which profit is gained on the networks, through marketing or “mechanized exploitation of users”, regardless of whether they use critique or other media forms and content, are always the same \u2013 companies operating in digital media exploit participants through the ideology of “Playbour”, obscuring labour within something that apparently constitutes play.<\/a>[9<\/strong><\/span>]<\/sup><\/a><\/p>\n

External to these online and social network environments of work and play, but actually within the same domain, new forms of artistic expression emerge, characterized by critical engagement. This nonconceptual critical practice is not only a matter of the technology that shapes it, but also of those aesthetic moments which within shaping it may introduce impulses necessary for social change. It is our belief that just as the avant-garde in art questioned not only previous theories (of art) but social practice itself, expectations regarding new media art are not merely a matter of technical solutions in terms of innovative artistic expression, but also a potential starting point for radical change. <\/p>\n

Similar to Assange, Snowden and other activists in terms of their engagement within the framework of media-political action, alternative and guerrilla action in modern art also uses the media as a message. This “message”, in addition to being, in McLuhan’s sense, the choice to use media for critical action, is simultaneously an artistic “message” that operates owing to its particular aesthetic\/media form. In this sense, one further issue related to the previous ones is the possible critical engagement of (new) media through art. This problem is today analysed not only in philosophy, aesthetics, media and art theory, but also by modern artists creating in the media environment, as well as media (h)ac(k)tivists, ecologists and others.<\/a>[10<\/strong><\/span>]<\/sup><\/a><\/p>\n

Generally speaking, and based on historical occurrence, any discussion on new media art necessarily presupposes examination, analysis and theoretical explication of its critical dimension. Here however we must stress that understanding the concept of new media in accordance with its definition in the theory of art does not completely match the interpretation of the term in media studies, although as a wider concept it includes the meanings it has in the fields that primarily focus on understanding media practices. It is only on the basis of a differentially established perspective that we can see the existence of new media art as an expression of surpassing the conventionally established framework of artistic action, instead of viewing it as an adjustment of creative work to modern technological possibilities.<\/p>\n

Development of new media art has always followed attitudes advancing wider social critique. The search for a radically new art encompasses early avant-garde artistic movements, concept art, land art, happenings, performance and experiments with possibilities of expression in new technologies within the development of multimedia art. In this way new media art manifests resistance and opposition to the existing social, economic and political framework of events. Its radical position does not remain at the level of formal analysis, but is primarily aimed at transforming the role of art in society. Development of art in general is marked by a search for new possibilities of expression, development of styles, i.e. artistic movements, as well as implementation of contemporary technological knowledge resulting in innovative new techniques and implementing new practices at the level of artistic methods. In this sense new forms of expression are not separate from the emergence of new media art. However, its foundation and direction cannot be equated with the stated (general) interests of art and research.<\/p>\n

Failed attempts at understanding it and marginalizing radical social intervention as the central focus and basic principle in art of the new media is to a certain point the result of identifying it as new media <\/em>art which highlights the interpretation of its radical position only at the formal level, that is, at the level of analysing new<\/em> media of artistic expression. The consequences of such a view which might completely overturn the basic position on the development of new media, can also be found at the level of theoretical approaches to its interpretation (in the history and theory of art, aesthetics and art criticism), as well as within modern art practices. The most explicit critique of such an approach is offered perhaps by John Cage who has said that radicalism in art is not defined by its form but by its destructive action within the existing social and historical context. However, despite not being generally accepted, the strength of conservative action in the theoretical and artistic developments mentioned, are not to be underestimated since their increase has the power to completely alter the direction and approach to a historical interpretation of the development of new media art. <\/p>\n

It is precisely such circumstances that bring this question into focus \u2013 what is the possibility for critique in this era of media rule? Does the increasingly strong commitment in society to developing new media technologies reveal the problem of form as the central principle for establishing new aesthetic value systems? If an era identifies itself through the methods\/technologies\/processes of transferring information and the possibilities for accessing them, instead of identifying with the quality\/foundation\/historical perspective of artistic and any other creative expression, is there any space left for other forms of radical action that do not relate to the development of technology? <\/p>\n

The current narrowing and simplification of the paradigm for understanding new media art, prompted by the already mentioned change in the interpretation focus, introduces into modern art those art practices which identify with new media art according to the criterion of being based on so-called new<\/em> (artistic) media<\/em>, but without the main criterion of being defined as the art of new media. Despite the fact this focus in art and research may be considered as perfectly legitimate, the criterion for classifying these works should be thoroughly examined. <\/p>\n

One should ask to what extent are new media<\/em> actually new, a question posed already in the 1990s by Lev Manovich. Focusing on understanding the essence of media, Manovich first questioned the supposed level of newness at the formal level, suggesting, in accordance with this view, the introduction of the term meta-media or post-media, which in his later works initiates the development of a so-called post-media aesthetic.<\/a>[11<\/strong><\/span>]<\/sup><\/a> Further following this line of interpretation, the issue to be highlighted is \u2013 whether results of innovation\/improvement manifested at the formal level, can be considered essentially new in an era of media, i.e. of prevailing media and communication industries. <\/p>\n

In circumstances when innovating\/surpassing\/developing media which in some segment differ from existing ones represents an expression of greater consolidation and stronger development of dominant industries, such changes remain within the framework of activities supporting the status quo<\/em>, and they cannot be considered entirely new at the level of their social influence.\u00a0 The fact is that the revolutionary effect in emerging new media technologies does not exist in the age of powerful media and media-technological industries, whose development is based on a relatively fast exchange of products available on the market. The process of declining revolutionary effect exerted by the media is also highlighted by Manovich in his analyses, as he notes that new media normalize the revolutionary effect of avant-garde art movements.<\/a>[12<\/strong><\/span>]<\/sup><\/a> In this sense, viewed from a wider historical perspective, the new media era<\/em> can be considered to be a post-media <\/em>era, in the context of extinguishing revolutionary possibilities traditionally highlighted by the emergence of new media technologies. This however is still not reason enough to accept the position that any implementation of new media in art lacks fighting power. This is primarily true in instances when new media in artistic expression are not part of the dissemination and absorption of media industries. Only if it develops and acts outside the context of dominant powers of social guidance, can the medium in the so-called era of media rule as we understand it, keep the revolutionary power to subvert existing social-historical relations. <\/p>\n

A significantly wider scope of critical action in new media art as well as a theoretical approach to its fighting potential can be identified in the different ways the media are used today, as well as in the open possibilities of meaning a particular work carries. The theory behind this view is primarily in John Fiske encouraging the subversive potential in popular culture, and in postmodernist views of texts resisting any imposed meanings (comp. Derrida), or even in the traditional view that art represents a space free of thought. Even a cursory glance at some new media artworks with a strong critical dimension, such as BirderXing Guide <\/em>(Heath Bunting and Kayle Brandon, 2002), Zapatista Tactical FloodNet<\/em> (Electronic Disturbance Theater, 1998), [domestic]<\/em> (Mary Flanagan, 2003), Second Life Dumpster<\/em> (Hajoe Moderegger and Franziska Lamprecht, 2007), The Mad Dog Performance<\/em> (Oleg Kulik, 1994), etc., link this position with modern art practice. <\/p>\n

Modern art therefore, and this is true for understanding new media art as well, has not lost its critical potential. Its revolutionary strength might be obscured by actions, approaches and uncritical interpretations through which the perspective of understanding new media art is equated with examining the expressive possibilities of new media technologies and tools. The consequences of such a position becoming authoritative due to the social influence of media industries are however not be found only in the domain of expressing social criticism through art, but in art criticism itself which, seduced by the fetishization of formal principles in creative expression, can often exclude from the art world precisely those works expressing the strongest social criticism, precisely because they cannot be included in the generally accepted classification systems at the formal level. <\/p>\n

Through new media art and in modern social, economic and historical circumstances, critical engagement which is socially marginalized but still quite productive, faces the challenge of possibilities for its expression and activity being partially eliminated, which leads to a total failure to be recognized as artistic expression. This development in prevailing theories and practices of modern art is primarily the effect of the analysed discursive and artistic-poetic repositioning of (artistic) critical engagement in the media and overall sphere of human activities. Certainly, maintaining critical and revolutionary practices in modern times must include the existence of problem-based theories such as the philosophy of media, which can encourage and support a fundamental change in reality. <\/p>\n

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\n
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<\/a>[1<\/strong><\/span>]<\/sup><\/a> 
\nA Facebook page celebrating the so-called Philosophy Week (Serbia, 2020) defined critical thinking in somewhat popular terms, but adequate to our research. Critical thinking means cognition and evaluation, and is linked within a systematic whole: “Critical thinking entails the ability to express one’s own views; to plan communication and express one’s opinion in a manner enabling it to be understood completely; the ability to link all significant elements of the topic under discussion; to establish a logical structure of opinion within which the stated facts make sense; to represent ideas in such a way that they are interlinked \u2013 so that conclusions which logically follow might be naturally drawn from them.” Posted on Facebook: 3rd February 2020, accessed: 4th February 2020.
\n<\/span><\/p>\n<\/div>\n

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<\/a>[2<\/strong><\/span>]<\/sup><\/a> 
\nThis crisis may be interpreted as a general crisis and a crisis in terms of value and evaluation: “Goux describes the tendency of capitalist exchange towards abstraction and the tendency of ‘dematerialisation’ in art as two sides of the same general crisis in representation, punctuated by historically traceable crises in the value form.” Marina Vishmidt, “Notes on Speculation as a Mode of Production in Art and Capital”, in: Micha Kozowski, Agnieszka Kurant, Jan Sowa, Krystian Szadkowski and Jakub Szreder (eds.), Joy Forever: The Political Economy of Social Creativity<\/em>, Free\/SlowUniversty of Warsaw, <\/em><\/strong>MayFlyBooks, London, 2014, p. 48.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[3<\/strong><\/span>]<\/sup><\/a> 
\n Ibid, pp. 47-62.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[4<\/strong><\/span>]<\/sup><\/a> 
\n Ibid.
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<\/a>[5<\/strong><\/span>]<\/sup><\/a> 
\nSee: Introduction… available at: https:\/\/www.jstor.org\/stable\/pdf\/41064885.pdf?seq=1<\/a>.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[6<\/strong><\/span>]<\/sup><\/a> 
\nComp., e.g., Shui Yu, Song Guo (eds.), Data Concepts, Theories, and Applications, <\/em>eBook, Springer International Publishing, Switzerland, 2016.
\n<\/span><\/p>\n<\/div>\n

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<\/a>[7<\/strong><\/span>]<\/sup><\/a> 
\nSee: Geoffroy de Lagasnerie<\/a>, The Art of Revolt<\/em>: Snowden, Assange, Manning<\/em>, Stanford University Press, USA, 2017.
\n<\/span><\/p>\n<\/div>\n

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<\/a>[8<\/strong><\/span>]<\/sup><\/a> 
\nSee: Review of David M. Berry, Critical Theory and the Digital<\/em>, in: Jonathan Gray, “On Critical Theories and Digital Media“, Krisis<\/em>, Journal for contemporary philosophy, available at: https:\/\/www.academia.edu\/11823682\/On_Critical_Theories_and_Digital_Media<\/a>, accessed: 9th February 2020.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[9<\/strong><\/span>]<\/sup><\/a> 
\nIbid.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[10<\/strong><\/span>]<\/sup><\/a> 
\nComp. e.g. with the topic of the interdisciplinary symposium at the University of Birmingham (2018) titled “Critical Media in the Arts: Time, Materiality, Ecology”, available at: https:\/\/www.birmingham.ac.uk\/schools\/lcahm\/departments\/music\/events\/2018\/critical-media-in-the-arts.aspx<\/a>, accessed: 11th February 2020.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[11<\/strong><\/span>]<\/sup><\/a> 
\nLev Manovich, “Avant-garde as Software: From ‘New Vision’ to New Media”, in: Sretenovi\u0107, Dejan (ed.), Metamedia<\/em>, Centre for contemporary art, Belgrade, 2001.
\n<\/span><\/p>\n<\/div>\n

\n

<\/a>[12<\/strong><\/span>]<\/sup><\/a> 
\nIbid.
\n<\/span><\/p>\n<\/div>\n

 <\/p>\n

References:<\/strong><\/p>\n

Adorno, Theodor, Aesthetic Theory<\/em>, Nolit, Belgrade, 1979.<\/p>\n

Adorno, Theodor, Negative Dialectics<\/em>, BIGZ, Belgrade, 1979.<\/p>\n

Fiske, John, Understanding Popular Culture<\/em>, Clio, Belgrade, 2001.<\/p>\n

Geoffroy de Lagasnerie<\/a>, The Art of Revolt<\/em>: Snowden, Assange, Manning<\/em>, Stanford University Pres, USA, 2017.<\/p>\n

Manovich, Lev, “Avant-garde as Software: From ‘New Vision’ to New Media”, in: Sretenovi\u0107, Dejan (ed.), Metamedia<\/em>, Centre for Contemporary Art, Belgrade, 2001.<\/p>\n

Marina Vishmidt, “Notes on Speculation as a Mode of Production in Art and Capital”, in: Micha Kozowski, Agnieszka Kurant, Jan Sowa, Krystian Szadkowski and Jakub Szreder (eds.), Joy Forever: The Political Economy of Social Creativity<\/em>, Free\/Slow Universty of Warsaw, <\/em><\/strong>MayFlyBooks, London, 2014, p. 48.<\/p>\n

Shui Yu, Song Guo (eds.), Data Concepts, Theories, and Applications, <\/em>eBook, Springer International Publishing, Switzerland, 2016. <\/p>\n

Review of the book by David M. Barry, Critical Theory and the Digital<\/em>, in: Jonathan Gray, “On Critical Theories and DigitalMedia“, Krisis<\/em>, Journal for contemporary philosophy, available online: https:\/\/www.academia.edu\/11823682\/On_Critical_Theories_and_Digital_Media<\/a> (accessed: 9th February 2020) <\/p>\n

https:\/\/www.jstor.org\/stable\/pdf\/41064885.pdf?seq=1<\/a><\/p>\n

https:\/\/www.birmingham.ac.uk\/schools\/lcahm\/departments\/music\/events\/2018\/critical-media-in-the-arts.aspx<\/a> (accessed: 11th February 2020) <\/p>\n

 <\/p>\n

Kako je mogu\u0107a kritika u
\neri vladavine medija?<\/span><\/strong><\/p>\n

 <\/p>\n

Sa\u017eetak<\/strong><\/em><\/p>\n

 <\/span><\/p>\n

U \u010dlanku se, sa stanovi\u0161ta filozofije medija, otvara pitanje o potencijalima, na\u010dinima i polo\u017eaju kritike u na\u0161em dobu koje karakteri\u0161e, bar kada je re\u010d o zapadnim kulturnim krugovima, dominacija tzv. medijske kulture. S jedne strane, izbegava se redukcija sistemske i strate\u0161ke kritike sveta kapitala na puko kriti\u010dko mi\u0161ljenje, dok se, s druge strane, problemski preispituje kritika deluju\u0107a unutar savremenih medijskih praksi. Autori implicitno zaklju\u010duju da je ve\u0107 samo otvaranje ovakvih pitanja utiranje puta za sveobuhvatno kriti\u010dko delovanje, kako unutar zate\u010denih sistema medijskog univerzuma, tako i izvan njega, odnosno u konkretnom dru\u0161tveno-ekonomskom sistemu mi\u0161ljenja i delovanja. Tako\u0111e, u tekstu se razmatra mogu\u0107nost kriti\u010dkih praksi posredstvom umetnosti, odnosno unutar konteksta dejstva novih tehnologija. U tom smislu, posebno se istra\u017euju potencijali za kritiku u okvirima novomedijske umetnosti, \u0161to bi trebalo da predstavlja uvod u revolucionisanje ne samo medijske, ve\u0107 i dru\u0161tveno-povesno-ekonomske prakse u eri kapitalizma.<\/em><\/p>\n

 <\/p>\n

Key words:<\/em><\/strong> kritika, mediji, kapitalizam, novomedijska umetnost.<\/em><\/p>\n

 <\/span><\/p>\n

<\/a><\/p>\n

 <\/span><\/p>\n

\n\n\n\n
\"inmediasres16\"<\/p>\n

\n  9(16)#2 2020<\/strong> <\/p>\n<\/td>\n

\n

\n\"Creative<\/a>
\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

\n


\nDOI 10.46640\/imr.9.16.2<\/a>
\nUDK 655.13\/16:316.774<\/p>\n

Pregledni \u010dlanak<\/p>\n

Review article<\/p>\n

Primljeno: 07.01.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

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\u017deljko Rutovi\u0107<\/span><\/p>\n

Ministarstvo kulture Crne Gore, Direktorat za medije, Crna Gora
\nzeljko.rutovic@mku.gov.me<\/p>\n

The Body: Narcissism of the Media<\/span><\/strong><\/p>\n


\nPuni tekst: pdf (289 KB), English,, Str. 2499 – 2510
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Abstract<\/em><\/strong><\/p>\n

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\nThe popular media industry of spectacle with instruments of \u201cseduction\u201d produces \u201cvoluntary cosent\u201d of man in acceptance, imitation and evaluation of distribution of corporate consumer culture. In this world man plays role beyond his ontological need and self-conscious realization of subject as thinking creature. <\/em><\/p>\n

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\nThe aim of this paper is to problematize socio-cultural phenomenology of body transfiguration, impressions and experiences in opticum of consumerist globalization. <\/em><\/p>\n

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\nThe new construction of \u201cnew\u201d body is modeled on techniques of instrumentalisation, stereotyping and hybridization of narcissism as the primary reprezentational principle of such media experience.<\/em><\/p>\n

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Key words:<\/em><\/strong> body, narcissism, media, globalization, stereotypes, consumerism.
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Introduction<\/strong><\/p>\n

In a world of transgression, in which numerous changes are happening rapidly and in which the principle and approach of ambiguity are favoured, we are all elements, particles of the same network of media industry. The uniform ephemeral glow of (entertainment) industry has abolished the traditional body as it existed up to that point, establishing the sensation of encounter with (one’s own) body. The postmodern body in the conflict between the erotoid<\/em> and the tanatoid<\/em> is in the shadow of the media industry. The modern-day body industry is a multimedia model of advertising-mental construction and a form of simulation of media-generated narcissism. It is simulation because of the lack<\/em> as well as the surplus<\/em>. Thus, the simulation is transformed into a media resolution that virtualizes the alleged catharsis. The industrial body becomes a stereotype or a starting point in processing the visual and linguistic discourse of representation of the body in the media text of postmodern culture. The theory of discourse as a theory of practice, that is, the way in which the language of the media defines the reality, helps us reflect critically on the reality and deconstruct it contextually through the model and ideal of beauty, which women are to strive for according to the media. This imaginary problem has generated a high-profit multi-industry with the task to correct and represent the body in accordance with the patterns, clich\u00e9s, and the key of the media language. The media (self)-realization, in synthesis with the multidisciplinary industrial optics, “allows for<\/em>” a description of the invisible \u2013 of someone who is not there. Instead of being the attention of human imagination, where the boundaries of everyday world disappear for a moment, the body of today loses its memory and becomes a mere physical object that surrounds us. The real space of dynamic sensitivity of the body is beyond the hidden areas of the human spirit. Such visualization\/screening of the industrial body, in which there is no story, nullifies imagination and closes the possibility of diverse (subjective) interpretations. Thus the persona of the body is today reduced to mere polarity and a simple dichotomy on the line of the “either-or” formulation. The body industry provides a substitute for the copy that needs to become independent and materialized\/realized in the image. The discourse of such an act is an evolution into a new, non-existent existence.<\/p>\n

Today, industry uses the body to search for an ever-new identity and to explore different aspects of one and the same expression. Like in Brechtian irony, the “body<\/em>” is offered a cure for transience.<\/p>\n

In the industrialized body of the “looking good<\/em>” value system, protection is sought and a psychological substitute is determined through the body, which has the (outwardly imposed) role. The psychological life of this representation ranges between the sexes with disintegrating body parts and a libido that is infinitely prone to competition. As Julia Kristeva notes: “If the woman’s body did not lack, Don Juan would be happy with this ‘Sex which is not Don Juan’.” The final, industrial body is produced as the very emblem of a man’s desire. Such a body is only and merely physically given and dominated by aesthetic standards imposed from the outside, which whenever they are reached, get quickly replaced by new and unattainable ideals and parameters. It is not accidental that, in order to encourage media literacy, the Australian government obliged the editors of magazines to indicate the altered photographs of models that were significantly processed or “photo-shopped”. The importance of this warning becomes clear given the global terror of the advertising industry, which claims that a woman whose physique does not correspond to the “Barbie mould<\/em>” does not love her body, or rather that she is dissatisfied with it, and that it needs to be modified according to the norms of beauty “devised<\/em>” for her by someone else. As an image of vanishing, the biological body of today is merely an offprint of an event that fades, both before our eyes and from our memory. What is embodied is the shape of the body as an “impossible encounter<\/em>” with the “object<\/em>” of desire.<\/p>\n

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1.1. The language of the body<\/strong><\/p>\n

My body writes in language. My body hurts through language. Let’s call it a dream state, or the language of the body,<\/strong> as Kathy Acker writes (Bodies of Work<\/em>). Indeed, does the body have a language, or what is the language of the body today? Acker states: The body does not lie. It does not lie because it does not have a language to lie<\/strong>. Does the body seek its own language, or does the language seek the body beyond its patriarchal definitions? The body both speaks and writes in its own language. The language of the body is not linear; it is fragmented and again unfinished. The body formulates a meta-symbolic representation of the text in its language. This language denies or confirms the body. The body as desire. The body as the order of the (sur-)real in which the body is (not) seen in the opposition between subject and object. The language of the body intervenes in both space and time. That language can be a (non-)arbitrary propaganda, a media story, or a new industry fetish. In its manifestation, this language is in the triangle of the media replica, the mimesis of patriarchy, and the inability to exist. Where is the body in all this?<\/p>\n

The language of the body depends on construction \u2013 the construct of associations. When these links are broken, the association itself disappears. People read this suggestion of the language of the body in different ways. This leads to (un-)visible events that become an integral part of our reality. This process is continuously subjected to random contrasting of space behind and in front, through the (language of the) body. In this way, a place or places are formed that penetrate the narrative logic of the language, that is, the syntactic hierarchization of the system of communication \u2013 of being embodied in the language of the body.<\/p>\n

The language of the body is a non-verbal construct for the projection of social roles, through which identity or imitation concepts are self-actualized, their content generating towards the acquisition of desirability, social inclusion, or emotional reflection. The bold language of the body transforms a person and extracts from him or her what is untouchable, tabooed, non-liberated, that which everyone carries within himself. According to the levels of imaginary roles, the non-verbal expression metamorphosizes, accentuates, and emphasizes the symbolism of gesture, movement, or space. Language is inseparable from space in this discourse. Space (re-)structures language, gives it new meanings, directs or synchronizes man and action. As such, language is always in space, as without space it does not exist and does not send messages. New spaces also address the new linguistic attribution of the body. Interaction between place and language is a social symbolism of assumed roles, concepts, and strategies. Displacement of the language of the body from space is the impossibility of representing being, i.e. social existence, which is ultimately not convergent even with narcissistic culture. The body is the space of space. As such, the body is a map of symbols, roles, and requirements. The body is a dichotomy of either-or, of conceptualizing or deconceptualizing space. Conceptualization of the place, through the body, is a question of the meaning of the body’s identity. The space of the speaking body (Hora<\/em> \u2013 from the Greek verb horein<\/em> \u2013 to assign place, content), as Julia Kristeva has put it, is a kind of original bodily pre-signifier. Thus, place becomes possible through the body. And the non-places<\/em> (Marc Aug\u00e9) acquire the intimate narrative character of the territory of the language of the body, revealed in space.<\/p>\n

Essentially, the language of the body is a relationship, but only as a process. Through the language of the body, as an erotic process, an interpersonal relationship is possible. The language of the body as a machine for producing the new sense of the body merges thought and rapture, measure and ecstasy. But then again, the language of the body as a “visual machine<\/em>” for producing the postmodern sense blocks many other possibilities. Hence, it has symbolic, universal, psychological, anthropological, and sociological meanings. But judging by the global universalization of the text of the language of the body, one would say that the body of today is following the esoteric advice of Baudelaire “sur le maquillage<\/em>”. Whether painted, truly alive, moving or at rest, the language of the body is the starting point for reviving the body itself. The language of the body is Name<\/em>. Not a Name<\/em> among other Names<\/em>, but a language that communicates and opens up to the Other. The language of the body is thus realized as a biological, ontological, and mythological text. Essentially, the language of the body is actually a script before the script. From the point of view of subatomic micro-communication, the language of the body is a continuous, universal, and permanent communication channel open to new reflections on the body’s representative role. The language of the body is in constant conflict between intimate sensuality and strong associative visuality of external expression. Such a body has long been “out there<\/em>” in a new chapter of its visual history, which provokes, incites, and stimulates the meanings of visions and views of imaginative “play<\/em>”. In the space of such visuality, that is, the projection of the self, the body is often separated\/split due to an imaginary craving of the imagined connected text of space. That is why place-space and illogical movement often displace the language of the body into the un-read associativity of signs and meanings.<\/p>\n

Global enclosure in the dominant language of television has established a straight-line communication of an “eye-oriented<\/em>” culture. Instead of opening one’s eyes, television has closed them, depriving man of a rational sense of the nature of communication of the language of the body. The language of the body does not question the language of the media. On the contrary, it is merely a replica of the media, materialized in an unquestioned key. The language of the body meets the requirements of the aesthetic and value standards of the media without a dialogue. Essentially, the body is a ubiquitous promoter of the media industry, and often its predecessor, which even by (un-)consciously stepping through the uninhabited places of the text of the body seeks new paths of media power and media existence.<\/p>\n

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1.2. The empty body<\/strong><\/p>\n

The post-postmodern, multimedia era of emotional hypocrisy has taken away the soul from the body by trying out a new concept of visuality. The staging of the movements of this new chapter of visuality, intended to provoke, stimulate, and enrich, essentially yields an “empty body”. Such a body is merely a currency of the provoked uniform aesthetics of the consume-centred media profile. Under the economic shell of the phenomenon to impress the “world of money”, the destroyed game of the body magic is lost and transformed into a new, problematic media frame, in which the body is packaged and visually distributed. Such a compound is not natural and often borders on bad taste. According to Eduard Spranger, personality types are shaped according to the value choice and value hierarchy, which in the context of this panel suggests that aesthetic favouritism and body promotion is the postmodern value substrate of dominant preference. In any case, the body is a passive object of the cloning and copying trend, which as such is strongly involved in creating a new multimedia world. The safety of the body privileged through the experience of sensual rapture, touch, and smell has obtained its visual equivalent of a “close-up” as a fetishized aspect of an essentially empty body. The body as an object does not signify anything, or more precisely, it only signifies absence as an expression of the unconscious in the visual field. The consequent question of this discourse is: whose is the desire<\/em>, and for what<\/em>? Is the observer led to reflect on the eroticism of the body, or is he unquestionably “offered<\/em>” the knowledge of the limited expanse of the body as the highest form of visual construction? In this episteme, the truth about the (empty) body should be sought in a mix of different multimedia ideas and a mixture of elements in the game of truth and deception.<\/p>\n

In complex discursive formations, perception of the body ranges from obsession to resisting the image. Here the biological determines the psychological, because the body is situated and connoted as the desire in\/for the image under the label of fetishism. Laura Mulvey<\/em> has pointed out the universal tendency of men to fetishize the entire body of a woman \u2013 as an attempt to make the totality represent the “missing<\/em>” part. What can be seen is known\/recognized as desire. The counterpoint is the “empty body<\/em>”. The body is no longer an anatomical term. It is increasingly a socio-psychological term that transcends the social conventions of the opposition between the female and male roles. The postmodern reading of the text of the (empty) body, as a signified associated with a signifier, is no longer dictated by the anatomy of a man or a woman, but by the discursive system of the society. Reading the original bio-ontological body must be either male or female. Deconstructing the body in its visual plurality contributes to the exploration and shifting of the boundaries of the transmission of cultural codes in the global context of body perception. On the other hand, the focus of the body is on rethinking the diversity of women’s ideas and interpretations. Through the body, the representation of the female presence in the world is definitely transnational in nature. The transnational community imposes aesthetic principles as a series of multiplied hegemonic systems. The supreme principle predominates seeing the body in a transnational key. From the position of the media as a centre of perception, this discourse does not know binary oppositions such as West and East, progressive and regressive, traditional and modern, European and exotic.<\/p>\n

The processes of emphasizing the media fragmentation of the body or the corporeal correspond to the images of a complex multiple identity, at the heart of which is the central question to whom the body belongs: the individual, the media, or the society. The postmodern epoch has given a new trajectory to the body, limited by the proportions of the sphere of forms, i.e. the imposed “catalogues<\/em>” in whose space the (pre-)set desirability is realized. The vulgar manipulation of corporeality, given through the form, invalidates the symbolic exchange of subjectivities. In such procedures, instead of the biological skill of maturation, the body turns into a melancholy of vanishing as a natural reaction and response to the unsustainability of the projected, the artificial. The language of the empty body has thus redefined the biological rhythmical nature of the rapture of the heart, secret, emotion, symbol… In the drama of the trapped body, the multimedia memory of illogical, overcrowded aesthetic scenes is recognized as an unquestioned and functional fact of new manifestation. Bareness, as a physical and spiritual expression of the cruelty of a world that does not support individuality, is merely a linguistic-stylistic abbreviation that reveals the mechanisms of encrypting new corporeality.<\/p>\n

In the dimension of total visibility, we live a paradox where we no longer see anything. There is no longer a principle of credibility or reality of the body that would confirm its existence. The atavistic fear of biological finality and the megalomania of outward appeal have led to a cynical (re-)formulation of the body, which does not want to be questioned. A question is the beginning of a dialogue and the “empty body<\/em>” is dominated by a monologue of the serial industry type. The culmination of the act is a fact by which the postmodern observer is consciously adapted to the (in-)authenticity and (un-)certainty of the “monologue of the empty body”. Formulating the fundamental questions of the body in a new way, in the widest range from cosmetic surgery to genetic engineering, where (not) accepting one’s own body also means (not) accepting one’s own limitation, makes us wonder with much existential anxiety \u2013 what is human body today? Does the postmodern body belong in its immanent capacity or is it merely a confirmation of the achieved media (self-)realization is a question of the qualities (and forms) of the modern world at the heart of which the corporate obsession with the body, eternal youth, and sexual freedoms prevents existence in the original “spiritual body<\/em>”.<\/p>\n

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1.3. The utopian body<\/strong><\/p>\n

In 1975, Michel Foucault analysed the “medical view<\/em>” as one of the components of the modern “societies of control<\/em>”, which in the context of the Nietzschean idea of \u200b\u200brevaluating (all) values generates the deformation of the newly established postmodern phenomena. Almost forty years later, the market democracy again prescribes, practically dictates a desirable view of the state of our bodies. Objectively speaking, there would be nothing provoking in it were it not for the laws of the market, which knows\/recognizes only its own interests in everything, even in the body. The vitalist demands of the “open” market ignore the fact that the care of the utopian body is (also) a matter of personal responsibility, personal morality… The media, numerous clinics, advertising agents, cosmetic and aesthetic surgery centres are each in their own way \u2013 but with the same goal \u2013 (re-)defining our view of our body as a “duty, obligation, and responsibility<\/em>” of caring for one’s “perfect appearance and a perfect body<\/em>.” Responsibility for a “body culture” that is displaced, or rather positioned in the formula of a utopian body, is not a publicly formulated ethical discursive plane of genuine concern; on the contrary, it is a mere paternalist and consumerist-capitalist currency that seeks to live at the costs of our body. The reality thus construed raises ontological questions about the status of the (transformed) reality itself, about the relationship between mind and body, more specifically about the relationship between life in the biological and life in the utopian body. If one keeps in mind that the body cannot be separated from the spirit, i.e. psyche, then the utopian body is essentially a disembodied body formatted on a virtual composition of multimedia self-deception.<\/p>\n

By changing the operational mode of the optics of power, the space of media public also transforms the role of the body as a social-psychological and anthropological-biological category. The body, that is, the desire for its utopianism legitimizes the social character of that “fact” as a new relational entity in the social system of observation, exposure and exhibitionism, and the transformation of power. In the (re-)presentation of such a subject, the postmodern individual is most afraid to go unnoticed and invisible<\/em>, notes the German sociologist Markus Schroer<\/em> (2010: 461).<\/p>\n

Consequently to the raised issue, this relational discourse will also raise the question about the originality \u2013 immediacy of one’s physical existence in the world. If, then, one neglects or removes the ontological foundation of our givenness, then the body is only an object and an exhibition, which, in the desire and intention to be renown<\/em>, cannot be known<\/em>. The ubiquity of the body in the media space eliminates the order of knowledge as an experience of one’s own corporeality. The universally proclaimed new biopolitics of leanness seems seductive in its rhetorical mantra \u2013 healthy lifestyles based on a dietary regime, sports, and nutrition, leave no one indifferent… Accordingly, various global anti-aging organizations such as the European Academy of Quality of Life and Longevity<\/em>, Institute for Longevity<\/em>, or Institute for Extension of Life<\/em> are inaugurated, but that is only the tip of the iceberg of the postmodern multimedia fa\u00e7ade, which always accuses only YOU for having “neglected your body<\/em>,” without regard for the regularity of bio-social laws! Speaking at the level of body care, Fran\u00e7ois Cusset has said that health is no longer just a state of balance, but also an ideal encompassed by the term ‘form’, which has been in vogue in France since the early 1980s (2008: 23).<\/p>\n

The policy of body care has becomes transnational and transcultural, as is, after all, the multicorporate global capital itself. Pharmaceutical giants and their partners are continuously developing a “responsible<\/em>” stance aimed at internalizing control over the body as life politics, i.e. “biopolitics<\/em>”. The culture of proclaimed care is so influential that in the US they have even introduced penalties for stubborn workers ‘who do not manage to achieve optimal weight’ (according to Cusset 2008: 23). The body thus programmed, or rather experienced, becomes both expropriated and extra-territorialized; it is a redistributive market unit for the media, the pharmacists, the fashion agents, and other management forms of sale of the measurable equivalents of consumerist culture. Targeted, multiplied action is proclaimed by means of advertising exhibitionism, which the French monthly Vital<\/em>, by inviting a person to “become a personality<\/em>” or to “realize<\/em>” himself or herself, has summarized in the slogan: “Do you find it difficult to see your navel?”<\/em><\/p>\n

From the time of ancient Greek civilization, where even religious ceremonies entailed competitions of bared, mostly athletic bodies, to the projection of modern-day models, the imperatives of desirability of the utopian body have remained the same. Incorporating such awareness into our physical field problematizes\/generates issues of intellectual, emotional, and social development, as well as the development of creative potentials. The universally proclaimed context of the multimedia sociology of the body abolishes desire and experience, because the person is the observer of something that is and is not his or her own existence (D. Anzie).<\/p>\n

Briefly, “thanks to” the technologized and mediatized existence in the realm of sensory amplifiers and virtual worlds, which have abolished the curiosity, exploration and struggle of existence, one cannot be a subject open to himself and others, to all his senses. The extensive desire to (self-)observe the body as the dominant form of (self-) presence in the age of multimedialism has turned into a negation of the very meaning of the body. By searching for utopian “identity dreams” through aesthetic-visual communication, the body in its (re-)design essentially positions itself in the finality of the sign as a materialized vision of conquering the imagined space of realized or materialized corporeality. The social “acceptability” of the utopian body does not only speak about the formal nature of the changed role of the body in space and time, but also and essentially about a structural change in the patterns of identity realization at the heart of which is the primacy of visualization. That is why, unfortunately, man is less and less a HOMO CREATOR.<\/p>\n

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1.4. Full body art<\/strong><\/p>\n

“I came up with the idea of having them \u200b\u200bpaint me with drills that had felt pens attached to them. I stripped myself naked, although in local schools male models were forbidden to do that, only women were allowed… Both the professors and the students of that school painted over me. There were about three hundred people and each had one minute<\/em>.” These are the words of artist Dragan Ili\u0107 about his performance Human Canvas<\/em>, which he gave in 1979 for the students of the Brisbane’s College of Art. This radical performance, covered by all the local media, violated the law because the artist should not have been naked, but was eventually defended in court with the argument of artistic freedom. All professors were fired from the Brisbane college and a video of the performance is still to be found in the school’s records, says Dragan Ili\u0107<\/em> (2019).<\/p>\n

The introductory words for the treated subject narrative will serve as a reflection and expression of artistic plasticization and the interaction between the artist and the body. In this spirit, let us start from the hypothesis that the body is an illusion. Conscious, unconscious, emotional, aesthetic, ethical, perceptive… or some other concept from the circle that self-defines illusion. Illusions change the experience, or rather dimensions \u2013 spaces, times, senses, and the sur-reality. The angle of observation transfigures the experience of the body. In the illusion, bodies are merged and separated, co-existing as oversized personalities.<\/p>\n

The template of the “reality illusion” manifests itself paradigmatically (also) through the art technique of full body art<\/em>, as work on the naked human body, by means of painted bodies, given artistic techniques, different colours, or colours similar to the human body. Simulating sameness, or projecting sameness, is a template for illusion itself. In the artistic composite of the “new body” we situate the imaginary settings, the limits of the performative, the power of the body, but no less the power of \u2013 thoughts. In this relational discourse of real-unreal body, the line of the body is explored, its in-finity. In a technical, artistic sense, the body is the emitter of the desired, perfect, utopian.<\/p>\n

These artistic compositions, in our memories of our bodies and body experiences, and again not only our own, are detected as possible identity forms of our lifelines. These lines will range from pain, pleasure, consumerism, rituals, customs, lust, intervention on the body, to the mythologization of the body. Postmodern pluralism, whatever it may means in its praxis, perceives the body as a tool \u2013 an instrument in emitting the dichotomy of confirmation-contestation. Nothing in between. In this expanded field of art as a meta-narrative, life is displaced, replaced, and imaginated. Certainly it is a space of expressive languages \u200b\u200bof techniques and reflections on the self-experienced body as the avant-garde space of new visuality. Identity, gender, tradition, ethics, aesthetics, and freedom are the signifying maps detect corporeal spatiality. In this territory, the conceptuality of the body is deconstructed in a broader form, from ancient narrativity to consumerist banality.<\/p>\n

Body art has its own history, evolution, conceptual forms of maturation, “growth” and the role of the body in this discourse. From the rudimentary drawings of our distant ancestors and the ritual exposures of the body to various myths and deities, through the aestheticization of the body as a form of attractiveness to the composites of radical constructs, the body is a distinctive, original, living human canvas<\/em> of self-expression of artistic freedom.<\/p>\n

We will wonder whether within the body punctum and the humanoid-robotoid trajectories, there are cognitions beyond the sensory cognitions of the world. From liberation to melancholy, where the world of the body is.<\/p>\n

Body art is, among other things, a platform for political engagement, the radicalization of the body as an emitter of social policies, that is, the shaping of social identity and its transfer to a broader social discourse. As a canvas of political resistance, the body confronts and clashes, positioning itself as a showcase of political dramatization within which its visuality expresses an attitude, domination, and disagreement with the points of the body that in this literally “naked” corporeal way, radicalize the political discourse. Between the urban alternative of the body art scene and the language of the body in this performative form, there is a wide line of the human canvas <\/em>within which there are intimacies, conflicts, contexts, attitudes, emotions, and resistances.<\/p>\n

The physical essence, by this expression, abolishes the boundaries of the communicative, thus becoming itself a boundary. Illustrative-demonstrative statements are modules of variation in theme, intuition, subconsciousness, intention, and purpose in the realization of the message. Even in situations and places where the body is not a space for collective demonstration of the act, like in an visual expression of the standard setting of the artistic concept, it has a political meta-narrative.<\/p>\n

Thus, in whatever way we may put it, from whichever analytical-observational plane we may situate the body, it is equally a traditional and a postmodern expression of artistic freedom, imagination, and play. Limited only by spirit and creation, the boundaries of the body are boundless variations within which the world of both ontology and gnoseology is positioned. Each artistically transferable point of the body is also a continuation of the line, like a prosthesis of human (im-)perfection. Body art thus disarms and liberates the body from biological bounds, directing it to new spatialities that become telling and artistically impressive. The sum of the individual points of a body thus painted is also a sum of collective experiences, pain, scars, the struggle of Eros and Thanatos, the survived yet even more non-experienced body. This new “revival” of the body seduces and translates into new experiences, asks questions and provokes answers.<\/p>\n

Body art is an equally provoking text that calls for a dialogue the perfect, beautiful body, shaped by civilization, as a premise of someone or something else, outside of the me-you, we-you relationship. In this relational discourse, body art also fights against the mediological forms of presenting its body as an enemy, an imaginary enemy in the imperfection of its proportions, dimensions, shapes, weight, and age. Body art, whether individual or publicly conceptual, can also be positioned in this discourse as a form of guerrilla warfare, a continuous action in response to the imperfection of the body. It is also a struggle against the various forms of mimicries of the all-modern age, in which alleged understanding and acquiescence are essentially indicative of misunderstanding and non-questioning. This is why body art is the focal point of the broadest, civilizational dialogue, of this subject matter and the ensuing, coexisting ones. Regarding the implications for a total mass-media possession of the individual \u2013 physical, spiritual, mental, voluntary, it is only natural that one of the motives for deconstructing these issues is in a time of universal seduction, complacency, and narcissism.<\/p>\n

Body art communicates between nature, biology, sociology, intuition, and imagination. As a corrective mechanism of the field, more or less, this art form questions the cosmogonic trajectories within which we face challenges, the boundaries set by our bodies and set before our bodies. Against the whiteness of the human canvas<\/em>, we self-define spaces of beginnings and new beginnings, as the always first steps of the body in meta-physical movement.<\/p>\n

With this art form, the body is in continuous motion, both linear and nonlinear. Each point is an expression of a distant imaginary point that returns through some observational prism to the world of our imagined or long-experienced points, identifications with them, griefs and joys. The point of that punctum is never a soulless, static unit. On the contrary, as a creative charade of power within the imagination of the body, it is a vitalist energy that, through its unconcealed aura, collects other points of artistic as well as psychological imagery.<\/p>\n

If, in scientific terms, body symmetry is an emblem of the biological elite, then body art can also be viewed as a compensation or equivalent to corporeal symmetry, and moreover, all artistic asymmetry will be seen or experienced as a targeted, engaged disruption of the order of idealized phenomena. Asymmetry as a rebellion, a provocation, a rejection of the clicheization and ready-made labelling of aesthetic concepts.<\/p>\n

In its appearance and conceptuality, body art abolishes all genetic-biological constraints through variation of forms, within which it is nevertheless emphasized that there are no absolute symmetries, absolute perfection or order.<\/p>\n

In the metaphorical sense, body art abolishes the space overflowing with the mediated body, space of all sorts of emptiness \u2013 spiritual, value, ethical, aesthetic… Outside of arbitration in the relations of respectable paradigms, it is only the question of intriguing broader social collage that, in this way as well, yearns for interaction and the organic unity of dialogical, explorative forms. Essentially, it is a striking call against the self-abolishment of man.<\/p>\n

As an original unfettered freedom, this form of art is a mediated tenderness of poetic expression in which the dream is the art of discovery. In this act of revelation, we are witnessing the transcendental renewal of birth as innocence, chastity, purity, and the beauty of becoming. In these images, there freedom with which body art begins and ends is sublimated.<\/p>\n

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Bibliography<\/strong>:<\/p>\n

Cusset, Fran\u00e7ois (2008), Le man diplomatique<\/em>, NIN, Beograd<\/strong><\/p>\n

Schroer, Markus, “Der Voyeur,” in: Diven, Hacker, Spekulanten: Sozialfiguren der Gegenwart, ed. Stephan Moebius and Markus Schror. Berlin: Suhrkamp Verlag, 2010.<\/p>\n

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Tijelo \u2013 medijski narcizam<\/span><\/strong><\/p>\n

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Sa\u017eetak<\/strong><\/em><\/p>\n

 <\/span><\/p>\n


\nPopularna medijska spektakl industrija instrumentima \u201c zavo\u0111enja \u201c proizvodi \u201c dobrovoljnu saglasnost \u201c \u010dovjeka u prihvatanju, opona\u0161anju i vredonosnoj distribuciji korporativno-potro\u0161a\u010dke kulture. U tom svijetu \u010dovjek igra uloge van njegovih ontolo\u0161kih potreba i samosvjesne realizacije subjekta kao misaonog bi\u0107a.<\/em><\/p>\n

      <\/span><\/p>\n


\nRad ima za cilj problematizaciju socijalno-kulturolo\u0161ke fenomenologije transfiguracije, prikazivanja i do\u017eivljaja tijela u optikumu konzumeristi\u010dke globalizacije.<\/em><\/p>\n

      <\/span><\/p>\n


\nNovokonstrukcija \u201cnovog\u201d tijela modelira se tehnikama instrumentalizacije, stereotipizacije i hibridizacije narcizma kao primarnog prikaziva\u010dkog na\u010dela takvog medijskog iskustva. <\/p>\n

<\/em><\/p>\n

 <\/p>\n

Key words:<\/em><\/strong> tijelo, narcizam, mediji, globalizacija, stereotipizacija, konzumerizama.<\/em><\/p>\n

 <\/span><\/p>\n

<\/a><\/p>\n

 <\/span><\/p>\n

\n\n\n\n
\"inmediasres16\"<\/p>\n

\n  9(16)#3 2020<\/strong> <\/p>\n<\/td>\n

\n

\n\"Creative<\/a>
\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

\n


\nDOI 10.46640\/imr.9.16.3<\/a>
\nUDK 004.8:2-187.3<\/p>\n

Pregledni \u010dlanak<\/p>\n

Review article<\/p>\n

Primljeno: 07.01.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

 <\/p>\n

Nenad Vertov\u0161ek<\/a> i Ivana Greguric Kne\u017eevi\u0107<\/span><\/p>\n

Odjel za kroatistiku Sveu\u010dili\u0161ta u Zadru, Hrvatska
\nnenad.vertovsek@gmail.com<\/p>\n

Hrvatski studiji Sveu\u010dili\u0161ta u Zagrebu, Odsjek za filozofiju, Hrvatska
\nigreguric@hrstud.hr <\/p>\n

Philosophy and Consciousness in the Future:
\nCyborgs and Artificial Intelligence waiting for Immortality<\/span><\/strong><\/p>\n


\nPuni tekst: pdf (481 KB), English, Str. 2511 – 2522
\n<\/span><\/strong><\/a><\/p>\n

 <\/p>\n

Abstract<\/em><\/strong><\/p>\n

 <\/span><\/p>\n

Natural sciences and technologies place artificial intelligence, robotics and cyborgs at the centre of human attention. However, virtual and augmented reality and the unthinkable possibilities of the future media and communication between individuals and social groups might be deeper and broader than we think, and evolve in forms we have not hoped for. If philosophy wants to focus on the essence of scientific-technical age, it must reflect on the very foundations of computer-operational thinking, because artificial intelligence has already started to develop its own consciousness and may, in the future, devise a strategy of development beyond man and without man. <\/em><\/p>\n

 <\/p>\n

Key words:<\/em><\/strong> future, philosophy, cyborgs, communication, media, consciousness, artificial intelligence.<\/em><\/p>\n

 <\/p>\n

 <\/p>\n

The missing link between animals and the real human being
\nis most likely ourselves<\/p>\n

Konrad Lorenz<\/strong><\/p>\n

 <\/strong><\/p>\n

Questions such as “when will robots acquire consciousness?” or “can machines replace the human brain?” or “at what point will artificial intelligence overpower human and what will happen then?” were once reserved mainly for science fiction and as such often outside the \u200b\u200binterest of philosophy. SF authors such as Arthur Clarke, Isaac Asimov, Stanis\u0142aw Lem, or Ray Bradbury were perceived as the heralds or pioneers in discussions about the future or even its “contours”. Modern discoveries and insights, especially since the end of the past century, have confirmed some of their visionary solutions, which is why questions about the future are now increasingly considered in relation to the present quantity and quality of scientific-technological development. It has become clear that the future is already here, among us, and that it must be seen in its essence if we are to direct it towards human ends.<\/p>\n

The future has been gradually accepted as an area of \u200b\u200bnew research in which the human mind will re-examine not only its rational, but also its ethical abilities. Michio Kaku emphasizes that predicting the future has long been the subject of human desires and dreams, from ancient history to the latest technologies. Regardless of these dreams from the ancient times to the SF authors, Kaku has seen it as one of the essential features of human nature and human civilization.<\/a>[13<\/strong><\/span>]<\/sup><\/a> For him, its key feature is to “translate thinking into reality” and to fight the prejudice that it is impossible to predict more closely the world, let’s say, in a hundred years. Despite the obstacles, he considers thinking about the future as an indispensable part of scientific work, and this kind of philosophy simply needs to be fostered and developed. Therefore, it is also important to “closely examine the work of the leading scientists who are building prototypes of the technologies that will change our future… The prototypes of all these technologies already exist.”<\/a>[14<\/strong><\/span>]<\/sup><\/a><\/p>\n

When thinking about the future within the development of science and technology, it is important to establish an “inevitable condition,” namely a higher level of awareness among people, scientists and\/or visionaries about the way in which the mind can reach assumptions about what is to come. Kaku seems to be pessimistically concluding that predictions about the turn of the 22nd century are nevertheless a discouraging task, although not because of some limitation of human thought or the methods of philosophizing-about-the-future.<\/p>\n

The problem is, first and foremost, in the rapid and increasing pace of change, the sudden leaps in the development of science and technology that are difficult to follow, especially when it comes to the humanist understanding of the consequences of this “ever-accelerating science,” as well as the uneven development of the society and human psychology. In the last few decades alone, practically more scientific knowledge has been collected than in all of the past, and such dynamics of scientific breakthroughs in technology and the human understanding of these changes will surely accelerate even more by the end of this century.<\/p>\n

Any even remotely philosophical understanding of this accelerated change, of its rhythm and dynamics, conceals a sort of absurdity. The classic way of understanding and thinking, in which analysis and synthesis (inside and outside) yield a specific “category”, a closed system that interprets something and provides a solid basis for further thinking, has lost some of its characteristics. Future thinking, as well as thinking (about) the future, has become increasingly elusive when it comes to a compact definition and constitution of long-term determinants to be used in classical observation in terms of “subject and object”. I am specifically referring to the accelerating change and especially the breadth of discoveries and insights regarding cybernetics, virtual reality, cyborgization in the application of the most advanced technologies, and finally what we call “artificial intelligence,” which we even fear in public debates.<\/a>[15<\/strong><\/span>]<\/sup><\/a><\/p>\n

A similar concern is partly voiced in public, even among the professionals and scientists, in relation to the new issues of postmodern reality and environment, such as cyberspace, cyberbody,<\/a>[16<\/strong><\/span>]<\/sup><\/a> and anything else that focuses on the possibilities of different forms of human existence, i.e. the coexistence and permeation of organic and inorganic life, all the way down to the quantum and bio-computers, or implanting various “gadgets” in one’s body, from limbs and internal organs to the brain itself.<\/p>\n

Mike Featherstone and Roger Burrows have pointed out that “those people who lived a few decades before the Renaissance were unable to see it coming. This belief that something completely new could be just around the corner, that humankind still has an open future, is one which has been challenged by postmodern theory with its attacks on the modernist metanarratives of progress and “the new”.<\/a>[17<\/strong><\/span>]<\/sup><\/a> They have indicated the ambivalent feelings, prognoses, and conclusions related to the likewise increasing postmodern pessimism based on their analysis of everyday events around global wars, climate change, inequality, and conservative brakes hindering the advancement of science and technology, while at the same time there seem to surge new utopian understandings about a turning point leading to the future and solving almost all accumulated problems, even those that are yet to emerge.<\/p>\n

A good mental exercise for questioning human prediction skills are musings from the 1960s, which did not envision computers in daily life 30 years later, preferring prognoses about robotic development?!<\/a>[18<\/strong><\/span>]<\/sup><\/a> Some, like Mark Poster, believed that at the turn of the millennium we would be in some sort of a historic situation, same as at the time of the emergence of urban trading culture in feudalism, since the end of the twentieth century brought about unpredictable upheavals in media development, from the advent of the Internet to the emergence of social networks.<\/p>\n

Featherstone and Burrows have added something that is crucial to our consideration of consciousness and artificial intelligence: “It is not just the possible reconstitutions of social life and culture which interest us in this journal, it is the impact of these changes on the body, too. It is here that developments of technology point towards the possibilities of post-bodied and post-human forms of existence. If the development of technology has entailed a process of the extension of the body and bodily functions to enable us to control the environment more efficiently, it offers the ultimate possibility of the displacement of the material body from the confines of its immediate lived space.”<\/a>[19<\/strong><\/span>]<\/sup><\/a> Questions about the new forms of human existence thus run parallel to those on “new consciousness”, which would not only relate to our present human perception, to understanding the world around us with our existing senses and mind, but also to consciousness that would include not only the organic life we know, but also various non-human<\/em> (which is different than inhuman<\/em>) elements of existence and being.<\/p>\n

A deeper reflection on post-corporeality and assessment of the post-human aspects that would be at the heart of a future philosophy, and not only of the history of man and the essence of the human species, is actually part of the future “story” of the coexistence and co-operation of the known man and that which could arise from enhancing the general and specific human traits and potentials. Also, the human mind will probably have to come to terms with the need to master some new segments of the future science and technology, first of all in connection with changes in the concept of the corporeal and the real, and then also with what we mean now (and what we will mean in the future) when we talk about “artificial intelligence” (quotation marks are here because the present concepts and definitions are likely to be insufficient, too narrow, and too imprecise for what is coming).<\/a>[20<\/strong><\/span>]<\/sup><\/a> It becomes even more difficult when we try to imagine the “consciousness” of what we call AI today, and the question is what we will call it in the decades to come, and it sounds again like SF when we take into account the possibility that AI may have its own proper names and definitions to refer to itself!<\/p>\n

Non-human issues are related not only to cyborgs as trans-human beings, but also to robots as the post-human mechanical descendants who are becoming increasingly significant participants in scientific and technical realities. Tendentially, they will take over the entire physical and mental work of man and replace biology with technology. Thus, “we seem determined to give human qualities to objects and content to treat each other as things.”<\/a>[21<\/strong><\/span>]<\/sup><\/a> Without artificial intelligence, a robot is just a mechanical machine that is switched on and off according to certain tasks it performs in a given program. By incorporating artificial intelligence equal to human, or super-intelligence embedded in the future, robots will be able to pursue strategic goals of intelligence or super-intelligence that by no means need to align with human goals. Since cybernetic science and technology measure the entire life of a human being against the binary code of a question of robotic consciousness and empathy with respect to the human parents, artificial intelligence will solve it by incorporating software that mimics the appropriate emotions and ethical principles. Time will show whether the overall behaviour of artificial intelligence and super-intelligence in our mechanical offspring, who will autonomously create its own counterparts, will be analogous to human and in coexistence with man.<\/p>\n

Another direction for the application of artificial intelligence is to create a networked virtual world that allows for a disembodied journey through infinite space and time. Today, biological man is in a relationship and in line with the virtual world, which is not a copy of the human one, but a world based on its own foundation set by artificial intelligence. With the advent of human cyborgization, the network becomes a part of us \u2013 within us. When encountering a computer, a part of our mind seems to become part of it \u2013 according to Turkle, it indeed becomes that \u2013 another self, a mirror of the mind. In this encounter, where man sees himself differently, the boundaries are blurred between the real world and the virtual one, which man enters and exits at his will, reflecting himself in the machine like in a mirror.<\/p>\n

Thus, through computers, we are witnessing “a shift in how we create and experience our own identities,”<\/a>[22<\/strong><\/span>]<\/sup><\/a> whereby “our new devices provide space for the emergence of a new state of the self, itself, split between the screen and the physical real, wired into existence through technology.”<\/a>[23<\/strong><\/span>]<\/sup><\/a> This simulation of life, immersion of the real into the self-standing virtual, prepares our mind and biological body for a coexistence with cyber-beings, which will lead to the submerged human being without a self, or a connection with the biological body explaining the meaning of its existence with the help of artificial intelligence.<\/p>\n

Philosophy faces the challenge of thinking about the relationship between identity and the physical body in reality and in virtual reality as the human mind will adapt to new aspects of virtuality with the changes in corporeality in a cyborgized reality, and then also to artificial intelligence or super-intelligence, which will both reveal new dimensions of biological reality and set up a new, cybernetic reality.<\/p>\n

Philosopher David Chalmers has catalogued as many as 20,000 articles and texts on human consciousness and self-awareness, noting that there is actually no real consensus about it. As Michio Kaku says, “Consciousness<\/em>, unfortunately, is a buzzword that means different things to different people. Sadly, there is no universally accepted definition of the term. I personally think that one of the problems has been the failure to clearly define consciousness and then a failure to quantify it. But if I were to venture a guess, I would theorize that consciousness consists of at least three basic components:<\/p>\n

    \n
  1. sensing and recognizing the environment<\/span><\/li>\n
  2. self-awareness<\/span><\/li>\n
  3. planning for the future by setting goals and plans, that is, simulating the future and plotting strategy.”<\/span><\/a>[24<\/strong><\/span>]<\/sup><\/a><\/li>\n<\/ol>\n

    In this mode of measurement and the “1 to 10” self-awareness scale, Kaku has identified parts of sensing and recognizing the environment even in simple machines such as the thermostat, but this is actually all at the bottom of the scale. He notes that the current status and possibilities of artificial intelligence may be located somewhere at the cockroach level, while after the probably rapid rise in the evolution of recorded intelligence and mind, intelligent robots and cyborgs might in the future be compared to dogs, cats, then to primates, human apes and eventually \u2013 humans\u2026<\/p>\n

    A noteworthy account is related to the development of computer systems, social networks, and interrelations between human communities in the future, with algorithmic capabilities and profiling, as well as environmental recognition not only in biological and physical terms, but also in the socio-psychological understanding of the human qualities of communication, expression, and behaviour.<\/p>\n

    Mark Zuckerberg, the founder of Facebook, established in mid-2017 that “the sociopolitical upheavals of our time \u2013 from rampant drug addiction to murderous totalitarian regimes \u2013 result to a large extent from the disintegration of human communities\u2026 He promised that Facebook will lead the charge to rebuild these communities and that his engineers will pick up the burden discarded by parish priests. ‘We’re going to start rolling out some tools’, he said, to ‘make it easier to build communities.’ He further explained that\u2026 ‘We started building artificial intelligence to do this. And it works. In the first six months, we helped 50 per cent more people join meaningful communities.”<\/a>[25<\/strong><\/span>]<\/sup><\/a><\/p>\n

    This kind of intoxication and laudations addressed at the establishment of online systems and structures to actually continue to encourage the growth of some kind of online existence at the expense of the discredited offline existence is just one aspect, somewhat reshaped, of unconditional joy and confidence in the future. According to these views, artificial intelligence will not be “liberated”, but further “exploited” for (even very ordinary and frivolous) human interests, the egoistic goals of particular groups and lobbies, those who, given their technological superiority, often consider themselves “elected”.<\/p>\n

    Thus also Harari, in his otherwise supreme trilogy, while speculating about the present and future of humanity, and while invoking optimistic signs of the future, nevertheless seeks to critically embrace the “universal” human solution. One must be careful regardless of and even when these involve a kind of “selfless help” offered to humans by AI, which will be more intelligent and many times better than today. For, let’s add, the dangers and opportunities of misusing science and technology (historically experiential) lie less in artificial intelligence and more in human non-intelligence.<\/p>\n

    Another author, David Gamez, when speaking of man facing his own quest of consciousness, where we could probably also find a foothold for argument about the special place of mankind in history and nature, begins with the statement: “We cannot imagine things that cannot become conscious. We cannot imagine an invisible physical world that has none of the properties we encounter in our bubbles of experience. We can imagine large brains, small brains, blue brains, green brains, brains made of cheese, and so on. But the physical brain cannot be imagined as it is in itself, outside all bubbles of experience.”<\/a>[26<\/strong><\/span>]<\/sup><\/a> Gamez warns that it is difficult and practically impossible to reach “pure” reality, reality in itself, beyond the mental assumptions and categories that we create by ourselves, even when we try to think about our own brains. Neural activity is hard to imagine by itself, we need display and visualization systems.<\/p>\n

    More precisely: “We cannot imagine the invisible physical world. So thought experiments and imagination cannot be used to study the relationship between invisible physical brains and conscious experiences. They can only<\/em> be used to study the relationship between our conscious experiences of brains and other conscious experiences. As brain-scanning technology improves we will find it easier to make imaginative transitions between conscious experiences of brain states and other conscious experiences.”<\/a>[27<\/strong><\/span>]<\/sup><\/a><\/p>\n

    The key moment, it seems, in human reflection on consciousness is the question of whether anyone else but a human can really \u2013 think like a human. Although we have been exploring and finding thought activities in animals, aspects of intelligence in certain species and\/or specimens of chimpanzees, dolphins, and elephants, we have been reluctant to take a step further towards artificial intelligence and “machines”. With some hesitation, we often ask questions about how and to what extent AI can progress: “To actually create a technical model of full blown, perspectivally organized conscious experience seems to be the ultimate technological utopian dream. It would transpose the evolution of mind onto an entirely new level [\u2026]. It would be a historical phase transition. [\u2026] But is this at all possible? It certainly is conceivable. But can it happen, given the natural laws governing this universe and the technical resources at hand?”<\/a>[28<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Gamez, as well as authors like Kaku, Featherstone, Wiener, and others ask numerous questions concerning artificial intelligence, often even “in reverse”, especially when talking about the so-called point of emergency at which AI will transcend and surpass human intelligence. Most scientists who are researching the “point of emergence” today disagree about the time when this could happen and predictions range from 20 years to over a century from now.<\/a>[29<\/strong><\/span>]<\/sup><\/a> But everyone agrees that it will most certainly happen.<\/p>\n

    A new or additional hypothesis to this debate is certainly its “twist”, as we try not to look at the “issue” solely from the “human perspective, especially when we want to answer the question of whether machines can think, and how to view intelligence itself from the standpoint of those or “the one” who has transcended such a level of intelligence? Gamez’s point of view, somewhat unusual but extremely cleverly set, is “that only a machine could think, and indeed only very special kinds of machines, namely brains and machines that had the same causal powers as brains. And that is the main reason strong AI has had little to tell us about thinking, since it has nothing to tell us about machines. By its own definition, it is about programs, and programs are not machines. [\u2026] No one would suppose that we could produce milk and sugar by running a computer simulation of the formal sequences in lactation and photosynthesis, but where the mind is concerned many people are willing to believe in such a miracle because of a deep and abiding dualism: the mind they suppose is a matter of formal processes and is independent of quite specific material causes in the way that milk and sugar are not.”<\/a>[30<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Philosopher Jos\u00e9 Luis Berm\u00fadez is not a pessimist when it comes to the future tasks of philosophy, from interpreting the possibilities of using the so-called non-conceptual languages \u200b\u200bto the intelligence of machines and computers. The fact that we currently know very little and not enough about the phenomenon of consciousness does not mean for him at all that the development of science will not reach such levels of problem solving in which philosophy will play a considerable role, and interpretation will not be reduced to theoretical physics, natural sciences, and technological frameworks. In his opinion, science and philosophy should work together to elucidate the nature of consciousness in all its forms, and as for artificial intelligence, that is, the development of understanding and consciousness in something outside of man, he is also optimistic.<\/p>\n

    He believes that consciousness will be reproducible in machines, computers, and robots because “consciousness already exists in a machine \u2013 the human body \u2013 so why not in an artificially created body? Of course, these have to be organic machines, and we do not know how to make organic machines for now. But I have never been inclined to easy leaps, from not having a clue how to do something at the moment to that being impossible to do.”<\/a>[31<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Another thinker sending a powerful message is Aristea Papadimitriou, who puts thoughts of the future consciousness beyond the human brain and mind, and the development of AI into the context of drastic changes that will encompass all communication aspects. Contemporary and now available philosophical and scientific outlines and predictions about the “new” intelligence will have to include a discussion of the philosophical aspects of communication and the interrelations that, until now, need not or could not have been considered. As this philosopher and communicologist has pointed out: “Within the last decade AI technology exploded and only in the last two years many advances in machine learning were made rapidly. Among the major developers and investors in AI research which also use this technology are the social networks. As AI is an interdisciplinary field it calls for the collaboration of many disciplines for the creation of its theoretical framework and its ethical code so as to stand as beneficial force for the society. As digitalization is an integral part of our culture which has already brought many alterations in our human condition, the introduction of intelligent machines to our life as active members of our society is about to seal the end of an era. The most challenging part of AI technology is that it raises again the fundamental questions about what it means to be human and, as Aristotle would suggest, reminds us not to lose sight of what a human being is as a whole.”<\/a>[32<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Questions about the meaning of human existence have always been linked to a search for the foundation that is at the root of everything animate and inanimate. This foundation is seen as something or someone that \u2013 standing outside human time and space \u2013 is immortal. Experience has shown that all that is biological is subject to entropy. Cybernetics as the science of the general laws guiding the processes of management and communication, and the ways of receiving and exploiting information in organized systems \u2013 machines, living organisms, and their interrelations \u2013 has offered a concept of deliverance from the danger of decay, not only of body and soul, but of all biological and social wealth. As a new metaphysics, cybernetics has offered an answer to the cause and essence of everything that exists.<\/p>\n

    In order to preserve life in its new foundation and form, biology must be improved and upgraded by scientific and technical means. Technical processes today integrate organic and inorganic nature, and man is transformed and restructured according to the needs of the cybernetic, scientific-technical mind. There are cybernetic beings, cyborgs, robots, and avatars among us who are able to perform physical and intellectual tasks that we once believed were reserved exclusively for humans. Attempts at reaching eternity as the immortality of body and mind in the apparent reality or in the mechanical body have the character of the super-human or non-human and lead towards the cybernetic, post-human scientific-technical society.<\/p>\n

    Artificial intelligence on the level of super-intelligence will create the preconditions for life beyond biology, which will have its own scientific-technical logic of development. Man’s search for the immortal and eternal, and man’s desire to come close to it, will end in the creation of a non-human body and mind, outside and beyond the space-time of a possible human history.<\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[13<\/strong><\/span>]<\/sup><\/a> 
    \nKaku refers to persons such as Jules Verne, who in his literary works \u2013 precursors of the later SF novels \u2013 could “see” with great precision all the details of the future development of technology and what it would cause. Similar were the projects of Leonardo Da Vinci, and one of the common features of the two visionaries was their trust in science and an extrapolation of the achievements of their own era into what they believed \u2013 and predicted \u2013 would almost certainly follow. It is interesting to see how one of today’s leading scholars emphasizes the importance of vision in both of them, the writer and the painter, noting that, for him, they \u2013 like many other visionaries \u2013 are not just representatives of their “genres”, but rare individuals who seriously, responsibly, and consciously thought about the future.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[14<\/strong><\/span>]<\/sup><\/a> 
    \nMichio Kaku, Physics of the Future: How Science Will Shape Human Destiny and Our Daily Lives by the Year 2100 <\/em>(New York and London: Doubleday, 2011), e-book, 35-36.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[15<\/strong><\/span>]<\/sup><\/a> 
    \nIt would take more space to explain how the present and future of the so-called artificial intelligence has outgrown the original analyses dealing with “machines”, “robotics”, and androids. In perhaps less than a decade, instead of the aforementioned “frame” of the topics, scientists (as well as general public) have focused on algorithms, cyborgs, humanoid robots that we will hardly be able to distinguish from human beings, conversations with programs that are already about to pass the Turing Test, and artificial intelligence that is able to produce further AI based on its own experience. Not to mention the fact that the gradual “disappearance” of the digital age (to which part of the older population has not yet even become accustomed) is being proclaimed in favour of an “age of artificial intelligence.”<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[16<\/strong><\/span>]<\/sup><\/a> 
    \nFor a broader discussion, including trans-humanist premises and reflections “beyond” the usual ones in the humanities, see also: Nenad Vertov\u0161ek and Ivana Greguric-Kne\u017eevi\u0107, “Filozofija budu\u0107ih kiberprostora i transhumanisti\u010dka stvarnost” [The philosophy of future cyberspaces and the trans-humanist reality], Filozofska istra\u017eivanja <\/em>149 (1\/2018), 99-116.\u00a0
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[17<\/strong><\/span>]<\/sup><\/a> 
    \nMike Featherstone and Roger Burrows (ed.), Cyberspace, Cyberbodies, Cyberpunk: Cultures of Technological Embodiment<\/em> (London, Thousand Oaks, and New Delhi: Sage Publications, 1995), 1.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[18<\/strong><\/span>]<\/sup><\/a> 
    \nIt is especially interesting that these two authors foresaw from their own time (the beginning of the new millennium) that in twenty years (which is our time) computers, information technology, and electronic media would surely play the central role in predictions. Nevertheless, they wondered: “Is there still the disturbing possibility that we could have missed something which will emerge and have crucial significance?” Is artificial intelligence that “something” and is the true arrival of AI in our worlds still due, are we partly late in our predictions, and when will the greatest and most powerful change happen? The questions are, of course, innumerable, one leading to another due to so many different answers.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[19<\/strong><\/span>]<\/sup><\/a> 
    \nM. Featherstone and R. Burrows, Cyberspace, Cyberbodies, Cyberpunk,<\/em> 2.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[20<\/strong><\/span>]<\/sup><\/a> 
    \nEven now most humans and the human “public” completely imprecisely and inaccurately speak about “machines” and “robots” largely as some kind of mechanical beings, technologically adjusted and collapsible. This has also defined the AI development, as it is once again believed that humanoid robots will receive intelligent circuits. The possibilities offered by the quantum computational future and the already mentioned compounds of biological entities and neural-computational are less often considered, probably because they are difficult to imagine for most.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[21<\/strong><\/span>]<\/sup><\/a> 
    \nSherry Turkle, Alone Together: Why We Expect More from Technology and Less from Each Other<\/em> (New York: Basic Books, 2011), xiv.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[22<\/strong><\/span>]<\/sup><\/a> 
    \nS. Turkle, Alone Together<\/em>, xiv.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[23<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., 16. Cf. I. Greguric, Kiberneti\u010dka bi\u0107a u doba znanstvenog humanizma: Prolegomena za kiborgoetiku <\/em>[Cybernetic beings in the age of scientific humanism: A prolegomena for cyborgoethics] (Zagreb: Hrvatsko filozofsko dru\u0161tvo, Pergamena, Znanstveni centar izvrsnosti za integrativnu bioetiku, 2018), 248.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[24<\/strong><\/span>]<\/sup><\/a> 
    \nMichio Kaku, Physics of the Future: How Science Will Shape Human Destiny and Our Daily Lives by the Year 2100 <\/em>(New York and London: Doubleday, 2011), e-book, 238.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[25<\/strong><\/span>]<\/sup><\/a> 
    \nYuval Noah Harari, 21 Lessons for the 21st Century<\/em> (London: Jonathan Cape, 2018), e-book, 176. Although Harari praises such initiatives in which artificial intelligence is involved in building general well-being, Zuckerberg’s statements still need to be considered in relation to his statements that the goal of creating Facebook was to actually enter its users’ psychological lives and gather information and personal data. Affairs such as Cambridge Analytics, that is, collecting and selling data on tens of millions of users, and attempts creating so-called crypto-currencies via social networks have overshadowed the external outpours of benevolence by Facebook’s founder (whose popularity has, by the way, declined with the younger generations), and the search for the general well-being, inequality, and exploitation of not only states, but entire regions, one should say, is not achieved, after all, by building up significant communities (for whom, how, and what?) of this type.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[26<\/strong><\/span>]<\/sup><\/a> 
    \nDavid Gamez, Human and Machine Consciousness<\/em> (Cambridge, UK: Open Book Publishers, 2018), unpaginated.<\/strong><\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[27<\/strong><\/span>]<\/sup><\/a> 
    \nD. Gamez, Human and Machine Consciousness<\/em>, unpaginated.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[28<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., unpaginated.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[29<\/strong><\/span>]<\/sup><\/a> 
    \nCf. M. Kaku, Physics of the Future<\/em>.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[30<\/strong><\/span>]<\/sup><\/a> 
    \nD. Gamez, Human and Machine Consciousness<\/em>, unpaginated.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[31<\/strong><\/span>]<\/sup><\/a> 
    \n    https:\/\/www.index.hr\/vijesti\/clanak\/svjetski-filozof-za-index-slobodno-me-citirajte-roboti-ce-imati-svijest\/2025515.aspx<\/a> (last accessed on December 8, 2019).<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[32<\/strong><\/span>]<\/sup><\/a> 
    \nAristea Papadimitriou, The Future of Communication: Artificial Intelligence and Social Networks<\/em> (MA thesis, Malm\u00f6 University, Media & Communication Studies, 2016), 45.<\/p>\n

    <\/span><\/p>\n<\/div>\n

     <\/p>\n

    Bibliography<\/strong>:<\/p>\n

    Featherstone, Mike and Roger Burrows (ed.). Cyberspace, Cyberbodies, Cyberpunk: Cultures of Technological Embodiment<\/em>. London, Thousand Oaks, and New Delhi: Sage Publications, 1995.<\/p>\n

    Gamez, David. Human and Machine Consciousness<\/em>. Cambridge, UK: Open Book Publishers, 2018.<\/p>\n

    Greguric, Ivana. Kiberneti\u010dka bi\u0107a u doba znanstvenog humanizma: Prolegomena za kiborgoetiku <\/em>[Cybernetic beings in the age of scientific humanism: A prolegomena for cyborgoethics]. Zagreb: Hrvatsko filozofsko dru\u0161tvo, Pergamena, Znanstveni centar izvrsnosti za integrativnu bioetiku, 2018.<\/p>\n

    Harari, Yuval Noah. Homo Deus: A Brief History of Tomorrow<\/em>. Oxford: Signal Books, 2016.<\/strong><\/p>\n

    Harari, Yuval Noah. 21 Lessons for the 21st Century<\/em>. London: Jonathan Cape, 2018.<\/strong><\/p>\n

    Kaku, Michio. Physics of the Future: How Science Will Shape Human Destiny and Our Daily Lives by the Year 2100. <\/em>New York and London: Doubleday, 2011.<\/strong><\/p>\n

    Papadimitriou, Aristea. The Future of Communication<\/em>. MA Thesis, Malm\u00f6 University, Media & Communication Studies, 2016.<\/p>\n

    Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other.<\/em> New York: Basic Books, 2011. <\/p>\n

     <\/p>\n

    Filozofija i svjesnost u budu\u0107nosti \u2013<\/p>\n

    kiborzi i umjetna inteligencija u
    \ni\u0161\u010dekivanju besmrtnosti<\/span><\/strong><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    Prirodne znanosti i tehnologije stavljaju u sredi\u0161te ljudske pozornosti umjetnu inteligenciju, robotiku i kiborge. Me\u0111utim, virtualna i pro\u0161irena stvarnost te nezamislive mogu\u0107nosti budu\u0107ih medija i komunikacija izme\u0111u pojedinaca i dru\u0161tvenih skupina mogle bi biti dublje i \u0161ire nego \u0161to mislimo i razvijati se u oblicima kojima se jo\u0161 ne nadamo. Ako se filozofija \u017eeli orjentirati u biti znanstveno \u2013 tehni\u010dkog doba, ona mora misliti same temelje ra\u010dunalno \u2013 operativnog mi\u0161ljenja jer umjetna inteligencija ve\u0107 danas razvija vlastitu svjesnost a u budu\u0107nosti i strategiju razvoja mimo \u010dovjeka i bez \u010dovjeka. <\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> budu\u0107nost, filozofija, kiborzi, komunikacija, mediji, svjesnost, umjetna inteligencija.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasres16\"<\/p>\n

    \n  9(16)#4 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.4<\/a>
    \nUDK 159.955:539.12-16<\/p>\n

    Pregledni \u010dlanak<\/p>\n

    Review article<\/p>\n

    Primljeno: 07.01.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Fahira Fejzi\u0107-\u010cengi\u0107<\/a><\/span><\/p>\n

    Fakultet politi\u010dkih nauka, Sveu\u010dili\u0161te u Sarajevu, Bosna i Hercegovina
    \nfahira.fejzic.cengic@gmail.com<\/p>\n

    Can Intracommunicology Assist the Philosophy of the Media?<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (457 KB), English, Str. 2523 – 2532
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Abstract<\/em><\/strong><\/p>\n

     <\/span><\/p>\n

    In 2014, the famous researcher and Nobel laureate Bruce Lipton proved that human thoughts, not just thinking, are energy, they are real and have power. \u201c\u2018Do not doubt that you command your body and mind… If thoughts are weak and life is like that. Our thoughts are energy and have the power to create.\u201d These can be simple connections, analogies, combinations, or mature, coherent conclusions. Then, at higher mental levels, human thinking often gives birth to very significant, occasionally even ingenious and grandiose thoughts, which in turn become bearers of new energies, social inventions, practices, and interpersonal relations that were previously unimaginable. Human thoughts are power. <\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> intracommunicology, new personal perception, breathing, good, evil, placebo, nocebo.
    \n<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    A small boy accompanied his father to work in the valley. While the father was working, his little son got bored and exclaims: What do you want? \u2013 The echo replied: What do you want? The boy shouted: Get away from me! … The echo replied: Get away from me! The boy became quite frightened and ran to his father complaining. The father, realizing the opportunity to educate, exclaimed: How are you? The echo replied: How are you? The father: I am fine! The echo: I am fine! The father: I love you! The echo: I love you! Each time the echo returned goodness with goodness. The boy received a great message! And the father, as a true communicologist, philosopher, and educator, obtained the boy’s trust and continued to work\u2026 The child received a wonderful lesson: Whatever you lose, it will come back to you, like the echo!<\/p>\n

    A while ago, when I was only 18 and attended Prof Dr Bora Gojkovi\u0107’s “Introduction to Philosophy”, I was fascinated by the way he spoke about Ren\u00e9 Descartes, especially his now certainly outdated, yet still epochal maxim \u2013 Cogito ergo sum!<\/a>[33<\/strong><\/span>]<\/sup><\/a> And I read Descartes, intoxicated with the conceptual transparency with which he asked questions, what is there when there is nothing, when everything is purified and I emerge as a questioning being, and when I abstract everything, I see that there is me and my thinking? My cogito. Res cogitans, and res extensis as a dichotomy, duality.<\/p>\n

    This incomplete logic marked my mindset for at least 20 years. Although I constantly felt some sort of vagueness, I did not dare say it. That year when I did, I got pollen allergy in spring. And I realized how important breathing was, and that it came before thinking.<\/a>[34<\/strong><\/span>]<\/sup><\/a> I breathe, therefore I am, I transformed the instantly wounded Descartes into my own version. It was as if that had been bothering me all those years of wandering, one-sided, and often fruitless reflections.<\/p>\n

     <\/p>\n

    Intracommunicology<\/em><\/strong><\/p>\n

    Why do we underestimate our breathing? Why do we take it for granted? Why don’t we engage with it? From then on, I started my little adventure searching for the authors who thought and wrote about breathing. Disappointed that they were practically none. Was it possible that they never found themselves unable to breathe, that they did not spend nights awake, that they never realized the essence of the rhythm inhale-exhale, inhale-exhale! Which never stops?!<\/p>\n

    Because when that rhythm stops, one dies. A single breath in or breath out that misses us, and nothing is the same. Is it possible that the whole culture, the whole civilization has no idea of \u200b\u200bthe essential quality of this inhale-exhale rhythm, of the beats of our human pulse, our internal clock, which is our heart, after all? Just like the heartbeat, everything pulsates within us… And finally, the real question is \u2013 where do we get our breath from? What is breath? Who gave it to us? Gave, for sure, as he enlivened, materialized, and then concealed this enormous gift into such tiny rhythms that most people never become aware of this rhythm although we live by it \u2026 How important breath is! How lovingly I am exploring it!<\/p>\n

    How happy I was that someone was interested in me\u2026 most people around me considered me unserious\u2026 I found my return long present in my home, my homeland, my Bosnia, and everything came back to me \u2013 the tekke as an academy, the Sufis as lonesome sages who take care of breaths, the Naqshbandi as perfect rhythmists of the breath, the Mevlevi as poets of breathing and circling \u2013 they had been there since my childhood days, but the closest things usually slip out of our sight. Their insights, knowledge, experience, and techniques could certainly be invoked and brought closer to us within the framework of intracommunicology<\/em>, which is internal personal communication. A new skill of preserving the self, the I, the interior where the unit of communication measure is inhalation and exhalation. I have realized this as a communicologist, because the field of rhythm, vibration, pulse, and breaths, the field of the psyche and the soul, the mind, the invisible, and the clearly evident are crucial as the type and subtypes communication skills.<\/p>\n

    Luckily there are diseases! Luckily there is pain!<\/a>[35<\/strong><\/span>]<\/sup><\/a><\/p>\n

     <\/p>\n

    Manipulation as perverted discourse \u2013 <\/em><\/strong>no man who thinks ill will hear the truth<\/em><\/strong>!<\/em><\/strong><\/p>\n

    Usually when we come across such an unusual definition or statement, we pause for a moment, since we need detachment as thinking beings in order to absorb and structure this kind of cognition. Because if human thoughts are power,<\/a>[36<\/strong><\/span>]<\/sup><\/a> then they have power, and if they matter as they are, in terms of their quantity but above all quality, then it is by all means important to keep one’s search thread on the potentially good and bad thoughts, on evil thoughts<\/em> or negative thoughts that have obviously long flooded the contemporary thinking environment. Circling deeply in the high spheres around Planet Earth. On Earth especially. Because there is no vanishing in cosmic dimensions, substances only change form and are transformed from matter to energy and from energy to matter, from one frequency band to another, awaiting the outcome \u2013 a day will come and the world will reverse. Whether and to what extent the evil thoughts are present as a potentially evil or inadequate power, the devastating power and tendency that we simply feel from each individual environment. If powerful thoughts exist, and we have already established that they do, what is the relationship between positive thoughts and negative thoughts, and is the world of authoritarianism, the world of upcoming cataclysmic outlines and the state of pre-totalitarian if not totalitarian setting precisely what makes out our modern civilization and our human cultural aura<\/em> that we radiate from ourselves, as we (also) immerse ourselves into our lives as evil-thinking<\/em> beings?<\/p>\n

    There is a likelihood that some alien villain with immeasurable powers, the burner of all that is human as true and good, as moral and honourable, is perpetually intruding and setting up a slip, a fall into the agon<\/em><\/a>[37<\/strong><\/span>]<\/sup><\/a> for the human race, a fall into evil and wallowing in it for a long, long time. Until some other forces have magnified the earthly mire and the human race indeed slips again into the great, global fiery vortex, which we fear almost every day as we listen to the international or local news on conflicts, which in every way point to the totalitarian regimes of the past, ready to be restored in our time. And even these bad messages, these ugly news and false information are already part of this overall evil axis<\/em>. The great hidden magus of evil and mischief, the evil-thinking tutor<\/em> and inquisitor<\/em>, is lurking for human minds, brains, and rational predispositions, attracting and seducing them in order to attack the good, first little by little, and then suddenly in a far broader and comprehensive, almost systematic way, and destroy the virtue and nobility of the human being, so important and so rare today. The inquisitor’s great power lies in his manipulation, his perverted view of the reality, his perverted discourse against the fundamental values \u200b\u200bof the world \u2013 from the right to life, the right to liberty, the right to truth, to the right to personal choice, the right to virtue, the right to dignity. This villain has been variously called: Iblis, Devil, Satan, Dajjal, Lucifer… the general sponsor of ugly, negative thoughts, intentions, and ideas… “No man who thinks ill will hear the truth, despite a hundred signs.”<\/a>[38<\/strong><\/span>]<\/sup><\/a> And for him, so powerful and hidden, in a privileged situation and position, there is only one goal \u2013 to trick, to hoax, to deceive<\/em> individuals and the human race in its fine walk toward the light at the top of the promised mountain. As he wants to deceive, his strength and energy and his other powers \u2013 whether material or spiritual, real or imaginary, use manipulative interventions<\/em>, methods that trick, distort<\/em>, and turn the real and true into something perverted, corrupt, and warped. It is a long struggle, long effort, and the use of all knowledge and methods that are unrivalled in the world of good and virtue, which means that his use of the average human mind and reason is very effective and special. The paths by which he has achieved his triumphs and which he still pursues are really interesting.<\/a>[39<\/strong><\/span>]<\/sup><\/a><\/p>\n

    And there is no space on Earth where he has not sown the seeds of evil<\/em>, the seeds of his delusions, and the seeds of his warped ideas and practices. With the passage of time, the amount of his intrigues has indeed increased, advanced, and grown so that his empire is today almost prevalent, or so it seems. Namely, in the endless practices of the world and the most diverse combinations of human lives, human values, \u200b\u200band systems of organization, it is difficult to accurately delineate or describe all the fields that this conqueror wanders about, if we understand him as an individual. If we extend his ranges of action to the collective sphere, to totality and magnitude, multiplicity, we will see that the trace of his group and collective activity is likewise impressive. There are no systems or subsystems, no organization or association, no state or para-state in which his power of evil thoughts has not left a mark or come to life. From the mass media, PR corporations, through numerous think tanks, corrupt intellectuals, regional and global organizations, to the governments, oligopolies, and corporations, countless nongovernmental organizations and associations whose common goal is to break and crush the human mind, to tear human thought apart beyond recognition.<\/em><\/p>\n

    It is very difficult to see, hear, feel, touch, see, sense, perceive, and conclude all this… because it is complex, multifarious, multiplied… But if we keep in mind the finer interpersonal details of existence, interpersonal relations interspersed with good and evil, then it is easier to see how much and what kind of evil thinking and evil doing is possible. Our aim is to discover his path, to uncover and expose him, and then offer an idea of how we must begin to purge ourselves of evil thoughts, since only the purified and spiritualized individuals of the modern world<\/em> can create a new, purer world of good people with good intentions.<\/p>\n

    But let us consider these things one by one. Even the first created man in his ideal conditions of life in Paradise or Jannah was attacked by evil, controversial thoughts, and manipulated into wrongdoing, led to an offence that resulted in the drama of new, displaced existence and the drama of temptation. It is in this drama that each of us individually \u2013 as a paradigm \u2013 lives almost all our lives. That is why it is very important to understand, realize, and accept this mission of humanity. And to act on the principles of good. The trap is deep. No man who thinks ill will hear the truth, despite a hundred signs<\/em>. Today, everyone is more or less like that. They think ill and because of this evil thinking do not see the truth. The truth signs, hints of truth, emanations and explications of truth are all around them, but this blindness has caused them not to see, hear, or realize that they are trapped by innumerable evil thoughts. And evil thoughts are also power<\/em>. As we said at the beginning. Power indeed.<\/p>\n

     <\/em><\/strong><\/p>\n

    Active listening. Active interpretation. Active intracommunicology<\/em><\/strong><\/p>\n

    How to cleanse yourself from evil thoughts? All sorts of evil thoughts? It is necessary to purge, to purify yourself, be constantly aware of yourself and reflect on how to listen to the messages. As active listening is becoming less common<\/em>, it is completely absent from human society. Do we know how to listen actively and carefully? Good listening<\/em> is a good part of life and a good part of success. Yet something sneaks into our realities, something that prevents us from hearing the truth. Because of bad thoughts. We are constantly in bad thoughts. Man has lost more of himself in bad thoughts than he has been with himself or with those around him, evil thoughts trap the person so that he or she cannot identify the problem. People think badly. Birds of evil thoughts are constantly in our heads. Ugly thoughts, the inquisitor whispers to us, and packs them up nicely, but when that bird nests within us, then we have a big problem. We cannot hear the truth. The truth may swarm around us, but we don’t hear it. We don’t see it. This is a great problem for our modern civilization.<\/p>\n

    Bad thoughts are real attacks on man.<\/a>[40<\/strong><\/span>]<\/sup><\/a> They need to be combated. Once we have a purified individual, we will also have pure communities and pure societies in the broadest sense of the word. It is a sure way to cleanse the soiled modern civilization. That is why it is a difficult process. Because it is nothing external. It is a difficult path of self-inquiry, of internal purification<\/em>. Only a man alone with himself when he thinks about himself, when he is self-critical, can know what he is and how much he has purified himself. Because no one knows anyone else internally, only we know ourselves. That is why self-purification, self-introspection, some sort of intracommunicology<\/em> with ourselves is very important and very absent in modern times. What ugly thoughts have I had today? What ugly things have I done? What intrigues have I planned? Have I planned to do evil to others, or\u2026 have I been angry? How jealous was I? How envious? How many ugly thoughts have I devised each day? Each night? Why do people have so much need to denigrate others, to belittle others? To underestimate others? To accuse others of evil? That is something we know only of ourselves. And it is with ourselves that we must deal in order to morally purify and morally repair ourselves. And that is one of the most difficult self-scrutinizing tasks of any human being.<\/p>\n

    Oh, what a hard road. What a burning method<\/em> that is. For one must burn all one’s evils, intrigues, lies, self-deceptions, manoeuvres, denials, all one’s hatred, envy, arrogance, self-aggrandizement, anger?… What a hard road. So demanding and so long. If we all examined ourselves for at least half an hour before going to sleep each day, or upon waking early, we would be more cleansed already. From evil and manipulation. Then everyone could feel all the beauty of the world, all the truth that screams all around us to self-(know) it. Oh what a good time it would be. And what beautiful achievement of the human race.<\/p>\n

    In the past, the old sages used to question themselves this way, to call themselves to account, or even wrote it down on paper, in their personal defter, their personal notebook and diaries, all the ugly thoughts they had, evil thoughts, ugly words. These diaries and records made them happier, better, and purer. And it brought peace and tranquillity among such noble individuals, and they repaired many around them. True sages, saints, and teachers of men.<\/a>[41<\/strong><\/span>]<\/sup><\/a> The famous Russian philosopher Berdyaev wrote in his treatise on the Philosophy of the Free Spirit<\/em> that “the Gnostics emphasized the difference between spirit and soul… Life is revealed only by life itself. The knowledge of life is life itself<\/em>… In the life of the spirit and in the knowledge of the spirit there is nothing external \/ everything is within<\/em>, everything is deep. Everything that happens in the spiritual world happens to me<\/em>. Spiritual life is the most realistic life.”<\/a>[42<\/strong><\/span>]<\/sup><\/a> Again, before external communicology we need an internal one, intracommunicology.<\/p>\n

    Where are such people today? Can many become like that? Can they be repaired? How to move towards this goal?<\/a>[43<\/strong><\/span>]<\/sup><\/a><\/p>\n

    It is in relation to such thoughts that the great scientist Nikola Tesla,<\/a>[44<\/strong><\/span>]<\/sup><\/a> who practiced many of these things, always comes to my mind. And he described it in some of his diaries and interviews.<\/p>\n

    The road is long and slow, but is pure gold. To purify your mind<\/em>, your reason, and your heart from all anger, passion, and evil thoughts. Then bring good thoughts into your mind<\/em>, reason, and heart. Such highly spiritualized and self-purified individuals will be able to triumph over the misery of modern reality that is full of evil thoughts. Their era is coming, and although not yet in sight, it must come one day, I have no doubt about it.<\/a>[45<\/strong><\/span>]<\/sup><\/a> A day will come and the world will reverse. Otherwise the world and awareness would be aimless. First in the excess of evil and then in the excess of good… because most people do not recognize the trap.<\/p>\n

    No, it is not our goal as humans and the only conscious beings on Planet Earth to act as the Millenarians, who also advocate personal transformation, but as the French sociologist Michelle Lacroix states in his book New Age: The Ideology of the New Times<\/em>, to acquire universal<\/em> power<\/em> that enables unlimited governance<\/em> and knowledge,<\/a>[46<\/strong><\/span>]<\/sup><\/a> because as Lacroix observes with dismay, “The new times as New Age does not allow the existence of different thoughts from its own and is irresistibly reminiscent of and striving for a totalizing concept of the world<\/em>.”<\/a>[47<\/strong><\/span>]<\/sup><\/a> According to the New Age ideology, the Earth as a planet inhabited by intelligent beings becomes Gea upon entering the Age of Aquarius in cosmic proportions, and “can be transformed by communication and information techniques into one huge thinking mantle, the global brain”… Gea’s new cerebral cortex as the culmination of the end of evolution. According to this ideology, it has a central nerve system where every human being becomes a single neuron that is realized through a smartphone, a smart chip, or artificial intelligence, as Lacroix writes. “The planet covered by a cable network is a brain-like organ that Gea needs.”<\/a>[48<\/strong><\/span>]<\/sup><\/a> And this is so far the biggest trap of the inquisitor of evil thoughts<\/em> and evil intentions. The trap is set!<\/p>\n

    The human race does not lack unlimited governance or totalitarianism; the human race lacks an unlimited moral renaissance that begins inside every person.<\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[33<\/strong><\/span>]<\/sup><\/a> 
    \nAmazed and enchanted, I went to the Franciscan Monastery in my native Visoko and asked for the book to read it in detail. I was surprised by the Guardian’s question in which language I wanted to read it, as he had seven: Latin, Greek, Italian, French, German in two variants\u2026 I felt ashamed that I could read only understand the sublime text in Bosnian.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[34<\/strong><\/span>]<\/sup><\/a> 
    \nPersonally, I did not cope well with my own breathing. I was suffocating for nights, spent countless May and June nights awake, wondering if this was happening or had happened to others as well, and if so, what kept them silent about it. They had no idea, no experience or taste of it, neither the pulmonologists nor the allergists, or the general practitioners, and that is why they never spoke of the magic of breathing<\/em>. I had, however, truly realized that it was so much more than the automatic rhythm that we embraced every single moment. In the following summer, I visited a big foreign city for someone’s wedding… But during that fateful night, my suffocation became life-threatening, alarming, so I sought emergency medical attention, even though I carried a few anti-allergens in each item of clothing. Just in case. Not realizing for a long time that I was just being treated by an illusion \u2013 a placebo effect<\/em>. I didn’t even have allergies, and they actually don’t exist in a normal, natural and harmonious world. What existed was the wrong lifestyle. I was a classic example. The doctor who examined me was a Lama, half-Russian and half-Azeri by genetics, alternative in everything. He moved his hand in front of my chakras, which I would later master myself, and my breath returned, the magic rejected me as he uttered the key words of awareness \u2013 “\u2026 white people do not know how to breathe, walk or eat. You are such a person. You will have to re-learn how to breathe, walk, eat… Breathing is the essence of life.”<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[35<\/strong><\/span>]<\/sup><\/a> 
    \nAt the “Philosophy of the Media” conference in Dubrovnik, I took liking of Divna and Sead, so I invited them to my classes on the PhD programme as guest lecturers. The first time, Sead recited rational knowledge, with PPT presentations, movies, pictures large and small, for hours. I didn’t dare to mention the breaths to him. The following year, a different Sead came, saying: “I’ll speak from the heart.” Because his heart had reminded him of its existence in a cardiac arrest… On a snowy winter day, he drove up to the college and as he was early, he slept in the car for at least two hours, since the housekeeper did not realize who it was. Amazed that Prof Sead was so humble and ordinary. On that day, UNSA distributed diplomas to all the students and the institution was empty except for a few PhD students and myself… Sejo asked for a cup of tea and to rest for half an hour in the cabinet. I realized that this was the person I could now talk to about the breaths.
    \nDivna in turn immediately liked the modest motel accommodation, agreed to eat baklava instead of pancakes, because at Ba\u0161\u010dar\u0161ija, the sleepy owner of the “Vienner” patisserie coolly declined us by saying that the cook was not there in the afternoon… I realized, I could also whisper something about this to that profound girl… This is how these topics came about, as reactions to the good challenges all around us. Let me come back to the title “The Beat of a new age \u2013 a day will come and the world will reverse.” Therefore, at least we professionals need intracommunicology.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[36<\/strong><\/span>]<\/sup><\/a> 
    \nIn the already popular formats, in multimedia genres and with a wealth of rational evidence, Lipton has summed up this majestic knowledge, which the wise men of the world have always known and practiced. The downside of this message is: Man is one, but not one machine. He is made up of 5 trillion cells, and today even an average person can know more about it than doctors in the past, because he can know more about the life of the cell. Genes in our cells are carriers of the blueprint, for example, the design, but they are not finished prints, just the design. Because they themselves will not make the decision to be the blueprint, they might become the redprint. Who controls that colour? It is what our personal, subjective perception, our thought, and every gene emits 1.4 volts of electricity or light. That is 50 million genes in us, with 1.4 volts of light each. It is 7,000 trillion volts in total. Our brain, our mind rules over these trillions of genes and cells. If you enlighten your own mind, you can change the planet this instant. When you change your perception, your thoughts, you have already changed your life. Believe it! Believe in it and control your own life both inside and out. We are not slaves or victims of our genes. We are our thoughts, our emotions, our perceptions. The placebo effect works by convincing us that a false drug is healing us. The nocebo effect binds our bad and ugly thoughts and takes away our strength. So ugly thoughts can kill us ! Cf. www.http: INNERLIGHTMEDIA,     Facebook.com\/groupsINNERLIGHTMEDIA, VID-20190624-WA0001mp4.<\/a>
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[37<\/strong><\/span>]<\/sup><\/a> 
    \nFor a discussion on the agon<\/em>, see my book Nelagode s medijima<\/em> [Trouble with the media] (Sarajevo: Dobra knjiga, 2016). <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[38<\/strong><\/span>]<\/sup><\/a> 
    \nThis powerful verse comes from the magnificent epic poem “Masnavi” with over 60 thousand couplets) by the Sufi poet Jalal ad-Din Rumi.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[39<\/strong><\/span>]<\/sup><\/a> 
    \nWriting on the new relations of manipulation and the media, Nenad Vertov\u0161ek said that three steps were involved in modern propaganda interventions in the public: … “First of all, it is PR, which in its lethal beginnings was called by its real name \u2013 propaganda \u2013 by Edward L. Berneys and later became synonymous with manipulative presentation and selection of information about something or someone. Modern PRs have an outspoken scientific prism that is evasive and conceals the propaganda, manipulation and power of the ‘reality industry’… The second current consists of distinguished and esteemed intellectuals who deal with democracy, the relationship between the masses and the elite sections of the society, including information and media mediation… and do the work they would be required to do… The third current works with the mass population, those who are uneducated and additionally non-skilled… They are too stupid and will only cause trouble if we include them. Their job is to be observers and not participants…” Nenad Vertov\u0161ek, Noam Chomsky i kritika suvremenih mas medija <\/em>[Noam Chomsky and a critique of the modern mass media] (Zagreb: Golden Marketing, 2017), 53-54.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[40<\/strong><\/span>]<\/sup><\/a> 
    \nIt may be said that this multiplicity is possibly a harmful bacterium, virus, harmful fungus, restlessness, delusion, perversion, frenzy, anger, envy, hatred, boasting, voyeurism, falsehood, deception, semi-truth, aberration, pimping, violence, aggression, evil thinking…<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[41<\/strong><\/span>]<\/sup><\/a> 
    \nThere is a daring and useful message on the cover page of the latest issue of Foreign Affairs<\/em>, a question that also identifies the most powerful evil thinker: “Who will Run the World? America, China and World Order,” (January\/February 2019), which continues as follows: “Both the order and its sponsor are in crisis, and the future is up for grabs…” (p. 9)
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[42<\/strong><\/span>]<\/sup><\/a> 
    \nNikolai Berdyaev, Philosophy of the Free Spirit <\/em>(Moscow: Republic, 1994).<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[43<\/strong><\/span>]<\/sup><\/a> 
    \nSeneca, in discussing anger, simply states that “it must be said that wild animals become angry \u2013 and all creatures save the human being \u2013 are without anger: though anger is reason’s enemy, it comes into being only where reason resides” (p. 17) “The human is born to give and receive assistance \u2013 anger, to destroy. The one wants to form associations, the other, to recede\u2026 anger is hungry for payback…” (p. 18), as Seneca brilliantly wrote. That is why the modern world is full of anger and hungry for violence and revenge, for control and destruction. Seneca reminds us: “once the mind has submitted to anger, love, and the other passions, it’s not allowed to check its onrush: its own weight and the downward-tending nature of vices must carry it along and drive it down to the depths” (20) because anger is hungry for payback, it is impetuous and mindless<\/em>. It doesn’t see how much it hinders itself in what it is after the most. And it is after stopping, enclosing, occupying and surrounding the whole world. This great and violent siege might draw a hood or blinkers over the eyesight and over the whole body of our beautiful Planet Earth and this age that flatters itself to be libertarian.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[44<\/strong><\/span>]<\/sup><\/a> 
    \n“Remember, it is not Space that is curved, but the mind of man who cannot comprehend Infinity and Eternity! If it were clear to the creator of Relativity, he would have acquired immortality, even physical if it pleased him.
    \nI am part of the Light, and it is music. Light fills my six senses: I see it, hear it, feel it, smell it, touch it, and think it. Thinking is my sixth sense. The particles of Light is a written score. A single lightning can be a whole sonata. A thousand lightnings is a concert. For that concert, I have created ball lightnings that can be heard on the icy peaks of the Himalayas.
    \nAbout Pythagoras and mathematics, well a scientist cannot and should not sin against these two. Numbers and equations are signs that note down the Music of the Spheres. Had Einstein heard its sounds, he would not have produced the Theory of Relativity. These sounds are a message to the mind that life makes sense, that there is perfect harmony in the universe, and that beauty is the cause and effect of Creation. This Music is the eternal circling of the starry heavens. The smallest star is a completed composition and at the same time a part of the celestial symphony. The beat of the human heart is part of this symphony on Earth. Newton learned that the secret lay in the geometrically regular arrangement and movement of the celestial bodies. He realized that harmony was the supreme law in the universe. Curved Space is chaos; chaos is not Music. Einstein is the herald of the time of Sound and the Fury.” The most widely read interview of all time with Nikola Tesla from 1899 was published on March 4, 2014 at     www.freedomtek.org<\/a>.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[45<\/strong><\/span>]<\/sup><\/a> 
    \nAs I write this text from the depths of my mind and the centre of my heart, with one eye I am watching the unusual Turkish TV-series “Vuslat”, translated as “Connection”, inspired by the mystical ideas and practices of Ibn Arebi, a man of Spanish origins and global biography. It shows how infinitely all the building blocks of life, every idea, event, and person are interconnected and no matter how much they are pushed underground or into the subconscious, they inevitably follow us. Every evil thought catches up with us for the rest of our earthly life. Ibn Arebi’s wisdom is inspiring, such as: “Evil that looks like good \u2013 good that looks like evil!” or “Everything that happens is good \u2013 every good that happens carries some evil”, or: “Everyone’s life lasts as long as determined by destiny”, or: “The answers are in the questions. If you run away from the questions, how will you ever get the answer?”, or: “The mill of destiny is slow. But it grounds finely… You turn to dust”, or: “A mechanical clock works on a spring. If the spring is in the right place, it will never stop. Only something from the outside can break it. The same goes for man. And life. If a man’s heart works well, nothing from the outside can break him.”<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[46<\/strong><\/span>]<\/sup><\/a> 
    \nMichel Lacroix, L’ideologie du New Age<\/em> (Paris: Flammarion, 1996). <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[47<\/strong><\/span>]<\/sup><\/a> 
    \nIbidem.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[48<\/strong><\/span>]<\/sup><\/a> 
    \nIbidem.<\/p>\n

    <\/span><\/p>\n<\/div>\n

     <\/p>\n

    Bibliography:<\/strong><\/p>\n

    Books:<\/strong><\/p>\n

    Al Jawziah,\u00a0 Ibn Qyyem. The Soul<\/em>, trans. Ismail Abdus Salaam. Beirut: Dar Al-Kotob Al Ilmiyah, s. a.<\/p>\n

    Berdyaev, Nikolai. Philosophy of the Free Spirit<\/em>. Moscow: Republic, 1994.<\/p>\n

    Fejzi\u0107 \u010cengi\u0107, Fahira. Nelagode s medijima<\/em> [Trouble with the media]. Sarajevo: Dobra knjiga, 2016. <\/p>\n

    Fejzi\u0107 \u010cengi\u0107, Fahira. Kao ribe u vodi<\/em> [Like fish in water]. Sarajevo: Biblioteka ‘Globus’, 2018.<\/p>\n

    Lacroix, Michel. L’ideologie du New Age<\/em>. Paris: Flammarion, 1996.<\/p>\n

    Seneca, Lucius Annaeus. Anger, Mercy, Revenge<\/em>, trans. Robert A. Kaster and Martha C. Nussbaum. Chicago and London: The University of Chicago Press, 2010.<\/p>\n

    Vertov\u0161ek, Nenad. Noam Chomsky i kritika suvremenih mas medija<\/em> [Noam Chomsky and a critique of the modern mass media]. Zagreb: Golden marketing, 2017.<\/p>\n

     <\/p>\n

    Periodicals:<\/strong><\/p>\n

    Foreign Affairs (January\/February 2019).<\/p>\n

     <\/p>\n

    Online sources<\/strong><\/p>\n

    The most widely read interview with Nikola Tesla from 1899, published on March 4, 2014 by freedomtek.org<\/a>. <\/p>\n

     <\/p>\n

    Mo\u017ee li intrakomunikologija pripomo\u0107i filozofiji medija?<\/span><\/strong><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    Jednom prilikom je poznati istra\u017eiva\u010d i nobelovac Bruce Lipton u toku 2014. godine dokazao da ljudske misli, ne samo razmi\u0161ljanje, su energija, one su stvarne i imaju mo\u0107. \u2018Nemojte sumnjati u to \u0161to nare\u0111ujete svom tijelu i umu…Ako su misli slabe i \u017eivot je takav. Na\u0161e misli su energija i imaju mo\u0107 da stvaraju.\u2019Mogu to biti jednostavna povezivanja, analogije, kombinacije ili zrela koherentna zaklju\u010divanja. Potom, na vi\u0161im umnim razinama ljudsko mi\u0161ljenje pora\u0111a \u010desto vrlo zna\u010dajne, pa na momente i ingeniozne i grandiozne misli koje potom postaju nosioci novih energija, dru\u0161tvenih izuma, praksi i me\u0111uljudskih odnosa koji su bili dotad nezamislivi. Ljudske misli su mo\u0107.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> intrakomunikologija, nova li\u010dna percepcija, disanje, dobro, zlo, placeo, nacebo.
    \n<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasres16\"<\/p>\n

    \n  9(16)#5 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.5<\/a>
    \nUDK 27-44:316.774<\/p>\n

    Pregledni \u010dlanak<\/p>\n

    Review article<\/p>\n

    Primljeno: 17.02.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Ivan Balabani\u0107<\/a><\/span><\/p>\n

    Fakultet hrvatskih studija, Sveu\u010dili\u0161te u Zagrebu, Hrvatska<\/p>\n

    ibalabanic@hrstud.hr<\/p>\n

    The Social Doctrine and Presence
    \nof the Catholic Church in the Media<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (407 KB), English, Str. 2533 – 2543
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Abstract<\/em><\/strong><\/p>\n

     <\/span><\/p>\n

    The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources \u2013 papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
    \n <\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> social doctrine of the Church, papal encyclicals, means of social communication, Catholic Church and the media.<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    Introduction<\/strong><\/p>\n

    The social doctrine of the Church, i.e. its social teaching, includes a set of teachings on man and society. It is rooted in the Bible, the Old and New Testament, the teachings of the Church Fathers, in the theological and philosophical discussions by medieval religious teachers and contemporary theologians. Although occasionally expressed in papal bulls and other documents dating to the period before the Industrial Revolution, its occurrence became more systematic in the 19th century. Its sources are numerous: papal encyclicals, conciliar and episcopal documents all stress the importance of human agency and contribution to building relationships in society in order to bridge regional, national and international differences and conflicts thus serving justice and peace. In order to share and spread the message of Christianity, the Church also makes use of media as they have the ability to reach not only individuals, but groups of people and the society as a whole, influencing them through various communication channels. The relationship between the Catholic Church and new media is not quite simple. In accordance with relevant Church documents, communication by the Church must always follow the truth as this constitutes the precondition of freedom and true unity. On the other hand, the issue of value and ethics in the media is complicated. In the words of Adriano Zanacchi, the relationship the media has towards ethics, values and responsibility is “disoriented”<\/a>[49<\/strong><\/span>]<\/sup><\/a>, or as Anton \u0160ulji\u0107 put it, “far from a truly ethical direction”<\/a>[50<\/strong><\/span>]<\/sup><\/a>. Since the Church carries great importance in advocating for the society and addressing crucial social issues, while the media hold an important role in recognizing problems and solutions, we aim to examine how and to what extent the Church is represented in the media today. We also analyse possibilities and obstacles in the relationship between the Church and the media as they represent two actors with great importance for public and social life in general.<\/p>\n

     <\/p>\n

    Development of Catholic social teaching<\/strong><\/p>\n

    Three themes are visible in the social doctrine of the Catholic Church. One is titled “fighting modernism”<\/a>[51<\/strong><\/span>]<\/sup><\/a>. It represents a crisis of the Church as its theology cannot easily face ideas and social movements influenced by the Enlightenment or the dynamic development of science. On the other hand, there are oppositions to rationalism and liberalism as well as efforts to restore Catholic theology. The second topic relates to systematic attempts at development and Catholic teachings on the life of workers in an increasingly industrialized society, as well as the relation between labour and monetary and human capital. In other words, this is a “social issue” starting with Pope Leo XIII and his encyclical “Rerum Novarum”. In it the Pope and the Catholic Church provide a clear commitment and readiness to respond to and engage in new social challenges which have emerged due to conflicts between capital and labour. In addition to taking a clear and decisive stance, this encyclical for the first time lists principles and criteria for addressing crucial social issues. The third topic deals with means of social communication. It seems this subject first gained prominence in the 1936 encyclical by Pope Pio X titled “Vigilanti cura” which addressed a new type of media specifically \u2013 the cinema. On the other hand, a similar subject was later also addressed in the 1957 encyclical by Pope Pio XII titled “Miranda prorsus” alongside widening the scope of interest to the effect and dissemination of news through radio and television. This then led to a separate document of the Second Vatican Council, the pastoral decree “Inter mirifica” and the instruction “Communio et progressio” which encompassed the issue of all means of social communication<\/a>[52<\/strong><\/span>]<\/sup><\/a>. Regarding topics of Catholic social teaching, the stated principles and criteria developed further in the hundred-year period after the encyclical “Rerum Novarum”. The most important ones include: (1) personal dignity ensures that man as a worker cannot be equated with goods which are subject to the law of supply and demand, (2) economy cannot be separate from morality and this includes the requirement of justice and love, (3) the Church has the right and duty to interfere in social issues as this is not only a technical matter but always gains an ethical and religious dimension (4) socialism and liberal capitalism in the economic sense do not represent an authentic remedy for social issues, (5) the state as a community striving for the common good has the right and duty to interfere in social issues through laws, thus guaranteeing workers and their families with equal conditions for gaining their livelihoods, quality of life and social security, (6) the suspension of professional associations must not leave workers exposed to the autocracy of business owners that reduce them to a “slave status”, they have a right of association for the protection of their rights, while rejecting class struggle and violent actions.<\/a>[53<\/strong><\/span>]<\/sup><\/a><\/p>\n

    In other words, the Church has defined its view on ideas and policies which are contrary to the Christian concept of human dignity, family life and meaning of life within the society and community. The Church holds its position and warns of dangers and misconceptions, supports positive efforts and contributes to addressing difficult social issues, in accordance with its mission. <\/p>\n

     <\/strong><\/p>\n

    Development of the Church social doctrine following the encyclical Rerum novarum<\/em><\/strong><\/p>\n

    After the publishing of “Rerum novarum”, the Church went through dynamic developments due to changing social circumstances and new cultural, scientific and theological achievements.<\/p>\n

    We must first mention the encyclical by Pope Pio XI, “Quadragesimo anno”. This encyclical was published in 1931, during the Great Depression, in circumstances of possible great unrest and fear of unemployment, poverty, destruction of democracy and emergence of dictatorships. For these reasons, the encyclical strongly condemns communism and socialism, calls for establishing an alliance between labour and capital, with workers keeping a share in the profits, as well as state intervention in suppressing greed and promoting justice. One of the most important principles in this encyclical is the principle of subsidiarity: major owners and central government cannot assume roles which might successfully be fulfilled by contractors, small businesses and local authorities. In 1961 Pope John XXIII issued the encyclical “Mater et magistra”. The early 1960s, when this encyclical was written, were a period of dynamic developments in all sciences and technological progress in various countries across the world, but also a period of social and racial unrest, a widening divide between the rich and the poor. Poor countries fell victim to the Cold War. The social doctrine of the Church is strongly “internationalized” through the encyclical and rich countries are invited to help the development of poor ones, while respecting their culture, specificities and authenticity. Pope John XXIII then issued another encyclical, “Pacem in terris”. In accordance with its title, the encyclical calls for establishing and building peace and peaceful coexistence according to the principles of truth, justice, love and freedom. The teaching of John XXIII was summarized at the Second Vatican Council in the pastoral constitution “Gaudium et spes”. Following the Council, Pope Paul VI established new foundations for Catholic social teaching in 1967, with the encyclical “Populorom progressio”. Development is equated with the concept of peace, seeing all human development as a theological and moral imperative that must serve the attainment of peace. “Octogesima adveniens” was issued in 1971 and warned about the increasing numbers of poor, unemployed and homeless people. This encyclical served as a “call” to all believers and Christians to fight cruel injustices with the help of guidelines and principles which can be found in the social doctrine of the Church. Pope John Paul II issued the encyclical “Laborem exercens” strongly criticizing Marxism and capitalism as well as the treatment of workers as merely means of production. He stressed material conditions such as the right of the workers to wages ensuring dignity and social security, but also the subjective and spiritual values of labour as basic preconditions for providing human beings with a sense of fulfilment. This was followed by the 1987 encyclical “Sollicitudo rei socialis”, which commented on the conflict between the liberal capitalism of the West and communism of the East as well as the exploitation of workers being the main obstacle to progress in the world’s poorest regions. This was followed by the encyclical celebrating the hundredth anniversary of “Rerum novarum” in 1991 and symbolically marking the end of the communist regime in Europe. The encyclical criticized communism less for its economic failure and more for the fact it eroded basic human rights and human dignity. Responsibility is expected in free market and respect and protection of human dignity is requested as the foundation of every person and every successful economic activity. <\/p>\n

    In addition to these encyclicals, other documents important for the development of Catholic social teaching include views by bishop committees, synods and conferences such as conferences at Medellin and Puebla.<\/a>[54<\/strong><\/span>]<\/sup><\/a> In the following period the social doctrine of the Church developed increasingly in accordance with principles of the inductive method, openness to common sense, dialogue, cooperation between the Church and laymen and collaboration with the humanities. Such a position believes in the possibility for greater realization of principles and standards held by the Catholic Church in practice. <\/p>\n

    The development of Catholic social teaching through all these encyclicals and other documents certainly points to the conclusion that it was not created as an ideology or a “third way” but as an organically developed social system and anthropology which sees in every man the image of God (Imago Dei), and therefore the human being as the “way of the Church”.<\/p>\n

     <\/p>\n

    The attitude towards the media in modern society in documents of the Second Vatican Council and Communio et progressio<\/em> decree <\/strong><\/p>\n

    The Second Vatican Council discussed media in its “Decree on the Means of Social Communication”. This decree was drafted with keeping in mind the growing importance of new means of communication. “Among the astonishing inventions of technological skill which, aided by God, the human mind developed from created things, Mother Church sees and follows with special care those that primarily relate to the field of human spirit”.<\/a>[55<\/strong><\/span>]<\/sup><\/a> This text comprises two passages in 22 chapters with final notes. These state that the media differ in their nature but they all share the power to influence people. The main problem in modern society is that people often take information and content issued by the media “for granted”, without critically analysing the content. Certainly, the media shape public opinion and are necessary for ensuring the right of every individual and society to truthful information. Their importance is illustrated by the claim that all Christian believers should financially support the means of social communication. As receivers of information, readers, listeners and viewers, all Christian believers must follow a moral code, be responsible towards themselves and the young, which is also true for those directly or indirectly creating media messages<\/a>[56<\/strong><\/span>]<\/sup><\/a>. In general, this Council document primarily discusses positive opportunities offered by the numerous new and easy ways to communicate, both in order to proclaim the Good News of the Gospel as well as to promote the successful progress of the human race in general. This document also suggests organizing one “Media Day” in dioceses every year. The Church therefore does not shy away from the media, but rather wishes to participate and be part of the media that report and shape public opinion. This is also made clear in the statement that the Church could “carry out its mission more successfully” through the media. <\/p>\n

    This was followed by the Holy See’s pastoral instruction on means of social communication, dated 23 May 1971, “Communio et progressio”. This document interprets more directly the main tenets of “Inter mirifica” and promotes the examination of theological and moral dimensions of the means of social communication, encouraging \u00a0Christians to be more active in building and improving media information and reporting. The decree “Communio et progressio” issued by the Pontifical Council for Social Communications contains particular instructions for implementing ideas stated in the council document. This decree also has a new focus since by the time it was issued, numerous technical innovations took place as well as the development of all means of social communication. Important messages of this decree include the statement that the purpose of the means of social communication is “increasing attachment and connection among people”, that everyone disseminating information must possess Christian virtues such as “good intent, meaning and responsibility for the common good, docility to Holy Spirit and guidance of the Church, objectivity, respect for the human person and other people’s opinion, truthfulness and ability to be critical of oneself and one’s views.”<\/a>[57<\/strong><\/span>]<\/sup><\/a><\/p>\n

    The Compendium of the Social Doctrine of the Church clearly states that the rights and obligations of the Church include developing its own social teaching to influence the society and its structures through responsibilities and tasks envisaged by this teaching. In this sense the Church should be the teacher of truth, morality, human nature and the gospels. However, participation and disseminating information is impossible if there is no real pluralism in social life or recognition of the various forms and means of communication and information. The compendium therefore notes: “The means of social communication must be used for building and supporting the human community in diverse sectors \u2013 economic, political, cultural, educational and religious”<\/a>[58<\/strong><\/span>]<\/sup><\/a>. Any type of reporting and communication must serve the common good and contribute to spiritual maturity, openness, dignity and responsibility of every person. <\/p>\n

    The means of social communication contain a noble goal \u2013 reporting and drawing attention to humanity’s problems in order to solve them as quickly as possible and thus unite everyone. This is the basic principle owing to which the Church respects the wide possibilities offered by the means for the “wellbeing of humanity”. We must all be responsible towards the media \u2013 whether we are listening, watching, reading or creating media content. The higher the influence of a “communicator”, the higher the social responsibility it carries. All types of reporting need to start from moral values as true freedom is in the ability to choose goodness and report for the “common good”. Although the use of media and its reporting sometimes have “unintended consequences”, people are those who decide whether they will use media in one way or another, for “good” or “evil”. Reporting requires disseminating responsible and true information that need to take the side of the weak and the powerless, the oppressed, sick and marginalized groups, without using this approach for ideological purposes.<\/a>[59<\/strong><\/span>]<\/sup><\/a> What distinguishes new media from the “traditional” ones is that new media have a more active audience which also intervenes in the communication process. Users are no longer merely receivers of media content, they also actively create and produce it. This increases even further the social responsibility of each individual. Communication by the Church and the relationship of the Church in modern society with new technologies and media is always dramatic, challenging and unpredictable.<\/a>[60<\/strong><\/span>]<\/sup><\/a> However, the role of the Catholic Church is still in place. It promotes material and human rights, protects the family, advocates for poor and marginalized groups, emphasizes the importance of truth and responsibility we have for one another and to the wider community.<\/p>\n

     <\/strong><\/p>\n

    Church in the media \u2013 challenges and possibilities for their relationship in the future<\/strong><\/p>\n

    The media are institutions fulfilling the need for communication which includes participation of all members in a society. The basic characteristics of the media are the production and distribution of content, relationships among people, activities in the public sphere and shaping public opinion. These are always in some relation to the state and government. Modern media reporting however is also characterized by its focus on “transient” and sensationalist topics and news.<\/a>[61<\/strong><\/span>]<\/sup><\/a> On the other hand, the Church focuses on universal and eternal values and questions. Due to their very nature, the sustainable relation between them is questionable since, as stated by \u0160ulji\u0107, “media products are marginal in terms of communicating Christian content” and the Church or Christian message “deals with important and permanent things”.<\/a>[62<\/strong><\/span>]<\/sup><\/a> The type of communication is also different regarding the relationship between the one sending and receiving a particular message or content. The Church focuses on every individual, while the media message is not as direct and is therefore more subject to manipulation. But to what extent is the Church present in the media today? Since the beginning of democracy, several Church media ensuring the public presence of the Church have been initiated and their relationship has been regulated through agreements between the Croatian Bishops’ Conference and Croatian Radio-television. Prominent media containing Christian information are primarily Church media: Information Catholic Agency, Croatian Catholic Radio, the Press Office of the Croatian Conference of Bishops, Radio Marija, the magazines \u017divo vrelo and Glas koncila. These media contribute to the serious approach in Church activities<\/a>[63<\/strong><\/span>]<\/sup><\/a>. There is however the sense of declining interest for the Church participating in public shows and secular media, especially in commercial television which has never shown much interest in its representation. On the other hand, regardless of the media listed and other examples not mentioned here, the Church is currently best covered in the press, which holds less importance than new media.<\/a>[64<\/strong><\/span>]<\/sup><\/a> The Church still lacks presence on digital platforms and internet portals or social networks. On the other hand, in addition to using new technologies and media, the Church and its followers as members of the society must strengthen and encourage interest of the media for reporting, through their moral authority and participation in scientific, cultural and social life. It is generally the media that ensure participation for all segments of the society, i.e. the media serve as a stage for attracting and combining all parts of the society into one whole. Another problem in the public visibility of the Church through the media is the fact that media content usually includes politics, sports, entertainment and leisure. A selection of such news and information does not leave much room for religious topics. On the one hand it is wrong to see these as merely “religious topics” since openness of the Church towards society does not mean only religious but also general and social topics which would be interesting and important to a wider range of public. On the other hand since these topics are seen only as “religious”, there is no way to further explore and understand the importance of the message spread by the Church.<\/a>[65<\/strong><\/span>]<\/sup><\/a> The Church and the media need to have a critical stance in relation to their own activities and need to examine new forms of dialogue, cooperation and communication. Some of the themes which began in a Church environment have found their way to the general public, such as the matter of peace, justice, ecumenism and the fight against poverty, which is not just a matter of individuals but the society as a whole, at the global level. The power of the Church lies not only in the fact it is “Catholic”, but in the ability to be linked horizontally and vertically.<\/a>[66<\/strong><\/span>]<\/sup><\/a> Horizontal links are possible because the Church is present among many nations and cultures, while vertical linking is possible through collaborations at the level of particular parishes all the way up to governmental institutions at the local, regional, state, international and global level. Catholic social teaching is not and must not be closed off or hidden, it involves active participation and communication with the general public. By the same token, the Church must develop a two-way communication which means that attention and communication are not guided solely on the basis of reacting to a particular event but issues are broached and answers sought which might prove necessary and important for dialogue in a society. The relationship between the Church and media is summarized by Gaitano<\/a>[67<\/strong><\/span>]<\/sup><\/a> as follows: the media act in a sensationalist fashion and are oriented towards short-term news. \u00a0The Church on the other hand deals with universal values and topics of a centuries-old tradition. In addition to this, evangelism calls for personal change and self-examination, something that is impossible in media reporting. <\/p>\n

    Despite all the differences however, Pope John Paul II invited the Church to freely use all the “fascinating inventions” given to us by our creator. Extraordinary possibilities of new technologies and media are also recognized by Pope Benedict XVI who called all Christians to “join the network of relationships provided by the digital era, with trust as well as conscious and responsible creativity\u2026 because this network is also part of human life”.<\/a>[68<\/strong><\/span>]<\/sup><\/a> The Church then clearly understands the importance of communication and using media for discussions on burning social and religious issues. This also means the Church, in addition to its own media, whose existence has already been established, must act in secular media as well in order to ensure its presence in the general public view. The Church must actively and continuously communicate to the general public in order to act through the media in accordance with its mission serving peace, justice, truth, responsibility and respect for the dignity of every human being.<\/p>\n

     <\/p>\n

    In conclusion<\/strong><\/p>\n

    The development of media and technology brings greater challenges and new dilemmas regarding the spread of fake news, unethical behaviour towards individuals and groups, disregard for the privacy and dignity of human beings. This is why it is more important than ever for the Church to actively communicate not only through its own, but through secular media as well and to spread its message to the general public and society. The need for communication with the public and media is shown through efforts in documents of the Church social doctrine recognizing the importance of this type of communication. The nature of the media is not completely complementary to the nature of the Church. Both the Church and the media need to find new ways of communication, dialogue and cooperation, helping one another in disseminating information since the media have great power in shaping public opinion. In other words, the Church needs to warn of certain dangers and misconceptions in modern media reporting, confirm positive efforts and contribute to solving serious social issues, in accordance with its mission. <\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[49<\/strong><\/span>]<\/sup><\/a> 
    \nAdriano Zannachi, “The media have the greatest influence on culture and values today”,\u00a0 http:\/    www.dan-medija.net<\/a>, accessed: 15th January 2020
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[50<\/strong><\/span>]<\/sup><\/a> 
    \nAnton \u0160ulji\u0107, “Media-related (self-)presentation of the Church in Croatia”, Rije\u010dki teolo\u0161ki \u010dasopis<\/em> 18 (2\/2010), pp. 495-510<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[51<\/strong><\/span>]<\/sup><\/a> 
    \nNediljko A. An\u010di\u0107, Church and modernism, Crkva u svijetu 42 (4\/ 2007), pp. 563-566<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[52<\/strong><\/span>]<\/sup><\/a> 
    \nJosip Antolovi\u0107, Pastoral instruction “Communio et progressio”, Obnovljeni \u017eivot<\/em> 4 (4\/1979), pp. 393-402<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[53<\/strong><\/span>]<\/sup><\/a> 
    \nG. Matrai, Social doctrine of the Church, Encyclopaedia. Dictionary of Theology<\/em>, Kr\u0161\u0107anska sada\u0161njost Zagreb, 2009, p. 1070. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[54<\/strong><\/span>]<\/sup><\/a> 
    \nStjepan Baloban, The church of the poor: Pope John XXIII to Pope Francis, Bogoslovska smotra<\/em>\u00a0 84 (3\/2014), pp. 479-503 <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[55<\/strong><\/span>]<\/sup><\/a> 
    \nSecond Vatican Council, Documents<\/em>, VII. revised and expanded edition, Kr\u0161\u0107anska sada\u0161njost , Zagreb, 2008<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[56<\/strong><\/span>]<\/sup><\/a> 
    \nIbid. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[57<\/strong><\/span>]<\/sup><\/a> 
    \nIbid. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[58<\/strong><\/span>]<\/sup><\/a> 
    \nPontifical Commission "Iustitia et Pax", Compendium of the social doctrine of the Church, Kr\u0161\u0107anska sada\u0161njost, Zagreb 2005<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[59<\/strong><\/span>]<\/sup><\/a> 
    \nJerko Valkovi\u0107, The Church and the modern public: challenges and possibilities for action, Rije\u010dki teolo\u0161ki \u010dasopis<\/em> 18 (2\/2010), pp. 413-532<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[60<\/strong><\/span>]<\/sup><\/a> 
    \nJerko Valkovi\u0107, Evangelism in the era of media: communication opportunities and issues, Bogoslovska smotra<\/em> 81 (3\/2011), pp. 675-696<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[61<\/strong><\/span>]<\/sup><\/a> 
    \nRobert Boge\u0161i\u0107, Church and media \u2013 evangelism or manipulation, Kairos: Evan\u0111eoski teolo\u0161ki \u010dasopis 13 (1\/2019), pp. 97-109<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[62<\/strong><\/span>]<\/sup><\/a> 
    \nAnton \u0160ulji\u0107, Media-related (self-)presentation of the Church in Croatia, Rije\u010dki teolo\u0161ki \u010dasopis 18 (2\/2010), pp. 495-510<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[63<\/strong><\/span>]<\/sup><\/a> 
    \nJuraj Mirko Matau\u0161i\u0107, The media in a crisis of values, Bogoslovska smotra<\/em>\u00a0 71 (2\/2011), pp. 361-379 <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[64<\/strong><\/span>]<\/sup><\/a> 
    \nAnton \u0160ulji\u0107, Media-related (self-)presentation of the Church in Croatia, Rije\u010dki teolo\u0161ki \u010dasopis 18 (2\/2010), pp. 495-510<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[65<\/strong><\/span>]<\/sup><\/a> 
    \nJerko Valkovi\u0107, Evangelism in the media era: communication opportunities and issues, Bogoslovska smotra<\/em> 81(3\/2011), pp. 675-696
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[66<\/strong><\/span>]<\/sup><\/a> 
    \nJerko Valkovi\u0107, The Church and the modern public: challenges and possibilities for action, Rije\u010dki teolo\u0161ki \u010dasopis<\/em> 18 (2\/2010), pp. 413-532
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[67<\/strong><\/span>]<\/sup><\/a> 
    \nN.G. Gaitano, Opinione pubblica e Chiesa Cattolica, in Jose Maria la Porte (ed.), Ontroduzione alla comunicazione istituzionalen della Chiesa<\/em>, pp. 77-81
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[68<\/strong><\/span>]<\/sup><\/a> 
    \nBo\u017eo Skoko and Valentina Gusi\u0107, New media in the service of evangelism and parish community life \u2013 uses in parishes of the Roman Catholic Archdiocese of Zagreb, Nova prisutnost<\/em> 11 (2013), pp. 193-214
    \n<\/span><\/p>\n<\/div>\n

     <\/p>\n

    References:<\/strong><\/p>\n

    Adriano Zannachi, “The media have the greatest influence on culture and values today”,\u00a0http:\/\/www.dan-medija.net<\/a>, accessed: 15th January 2020<\/p>\n

    Anton \u0160ulji\u0107,” Media-related (self-)presentation of the Church in Croatia”, Rije\u010dki teolo\u0161ki \u010dasopis<\/em> 18 (2\/2010), pp. 495-510<\/p>\n

    Bo\u017eo Skoko and Valentina Gusi\u0107, New media in the service of evangelism and parish community life \u2013 uses in parishes of the Roman Catholic Archdiocese of Zagreb, Nova prisutnost<\/em> 11 (2013), pp. 193-214<\/p>\n

    Second Vatican Council, Documents<\/em>, 7th revised and expanded edition, Kr\u0161\u0107anska sada\u0161njost , Zagreb 2008<\/p>\n

    G. Matrai, Social Doctrine of the Church, Encyclopaedia. Dictionary of Theology<\/em>, Kr\u0161\u0107anska sada\u0161njost Zagreb, 2009, p. 1070<\/p>\n

    Jerko Valkovi\u0107, Evangelism in the era of media: possibilities and issues in communication, Bogoslovska smotra<\/em> 81(3\/2011), pp. 675-696<\/p>\n

    Jerko Valkovi\u0107, The Church and the modern public: challenges and possibilities for action, Rije\u010dki teolo\u0161ki \u010dasopis<\/em> 18 (2\/2010), pp. 413-532<\/p>\n

    Josip Antolovi\u0107, Pastoral instruction “Communio et progressio”, Obnovljeni \u017eivot<\/em> 4 (4\/1979), pp. 393-402<\/p>\n

    Juraj Mirko Matau\u0161i\u0107, The media in a crisis of values, Bogoslovska smotra<\/em>\u00a071 (2\/2011), pp. 361-379<\/p>\n

    Nediljko A. An\u010di\u0107, Church and modernism, Crkva u svijetu 42 (4\/ 2007), pp. 563-566<\/p>\n

    N.G. Gaitano, Opinione pubblica e Chiesa Cattolica, in Jose Maria la Porte (ed.), Ontroduzione alla comunicazione istituzionalen della Chiesa<\/em>, pp. 77-81<\/p>\n

    Pontifical Commission “Iustitia et Pax”, Compendium of the Social Doctrine of the Church, Kr\u0161\u0107anska sada\u0161njost, Zagreb, 2005<\/p>\n

    Robert Boge\u0161i\u0107, The churches and the media \u2013 evangelism or manipulation, Kairos: Evan\u0111eoski teolo\u0161ki \u010dasopis 13 (1\/2019), pp. 97-109<\/p>\n

    Stjepan Baloban, The church of the poor: Pope John XXIII to Pope Francis, Bogoslovska smotra<\/em>\u00a0 84 (3\/2014), pp. 479-503<\/p>\n

     <\/p>\n

    Socijalni nauk Katoli\u010dke crkve i njegov
    \nodnos prema medijima<\/span><\/strong><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    Kao teolo\u0161ko-filozofsko promi\u0161ljanje o \u010dovjeku i njegovu \u017eivotu u dru\u0161tvu, socijalni nauk Crkve proizlazi iz papinskih, biskupskih i koncilskih dokumenata. Stoga su glavne teme socijalnog nauka Crkve ljudska osoba, dru\u0161tvena solidarnost i supsidijarnost. U tom nauku, a u svjetlu kr\u0161\u0107anskog poimanja ljudske osobe te na\u010dela solidarnosti i subsidijarnosti, nude se kr\u0161\u0107anski odgovori na neka te\u0161ka i zamr\u0161ena pitanja, me\u0111u kojima se, ve\u0107 vi\u0161e od stotinu godina, isti\u010de tzv. socijalno pitanje, a od druge polovine 20. stolje\u0107a i pitanje uloga koje imaju sredstva dru\u0161tvene komunikacije, mass media. U ovom \u010dlanku se pokazuje kako odnos Katoli\u010dke crkve i medija nije jednostavan: kako se taj nauk izrazio u doba \u201eborbe protiv modernizma\u201c, kako nakon pojave industrijske revolucije, a kako u \u2018informacijsko doba\u2019 koje jo\u0161 traje. Mo\u017ee se vidjeti da je pristup etici, moralu, odgovornosti i dostojanstvu ljudske osobe u mainstream medijskom prostoru \u010desto opre\u010dno razli\u010dit od odgovora koje nudi Crkva. Da mediji informaciju u tom prostoru samo ne prenose, nego da ga i stvaraju. Za Crkvu, gledaju\u0107i njezin socijalni nauk koji bi trebao slu\u017eiti svim \u010dlanovima dru\u0161tva kao orijentir i uputa za svakodnevno djelovanje, va\u017eno je istinito i cjelovito preno\u0161enje informacija. Kroz ovdje pobrojane dokumente mo\u017ee se vidjeti da Crkva pokazuje spremnost na suo\u010davanje s medijskim izazovima, jednako kao i za mogu\u0107nost njihova kori\u0161tenja u promicanju socijalne pravde, istine, mira i slobode u tra\u017eenju zajedni\u010dkog dobra.
    \n<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> socijalni nauk Crkve, papinske enciklike, sredstva dru\u0161tvenog priop\u0107avanja, odnos Katoli\u010dke crkve i medija.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasres16\"<\/p>\n

    \n  9(16)#6 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.6<\/a>
    \nUDK 2-452:004.4\u2019242<\/p>\n

    Izvorni \u010dlanak<\/p>\n

    Original scientific paper<\/p>\n

    Primljeno: 14.02.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Iva Paska<\/a><\/span><\/p>\n

    Zagreb, Hrvatska<\/p>\n

    paska.iva@gmail.com<\/p>\n

    Fast Choices and Emancipatory Spaces:
    \nComplex Reality of Online dating Apps <\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (631 KB), English, Str. 2545 – 2557
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Abstract<\/em><\/strong><\/p>\n

     <\/span><\/p>\n

    Contemporary digital environments are increasingly changing the ways in which we live and interact. One of the fields where this is evident is the field of intimate relationships. At the beginning of the third decade of the 21st century mobile dating applications are becoming a common way of meeting potential partners. The purpose of this paper is to explore the implications of this and to look more closely how online dating in the age of mobile applications is changing the field of intimate relationships, as well as to note the complexity of this phenomenon.
    \n<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> dating applications, intimate relationships, online dating, Tinder, OkCupid, digital media.<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    Contemporary digital technologies are mediating all aspects of human life, including intimate personal relationships.\u00a0 One of the aspects they are impacting at the beginning of the third decade of the 21st century, is the meeting of potential romantic partners, in the sense that meeting\u00a0 partners through mobile applications has become an increasingly common way of entering into romantic or sexual relationship. Before the age of digital media, romantic partners used to meet mostly through personal social networks e.g. through sociologically so-called “weak ties”, whereas over the last 15 years the internet has partly displaced the family, the school, the neighbourhood, friends and the workplace as the venue for meeting partners.<\/a>[69<\/strong><\/span>]<\/sup><\/a> There has however been further technological development in the recent years in terms of the development of mobile internet and mobile phone applications and an increase in their use. This has also reflected itself on the field of online dating, concretely in the phenomenon of switching from websites for online dating to dating applications on mobile platforms. Dating applications have further contributed to the popularization of online meeting, making online dating less an exception and more a common channel of relationship formation. Research report of the Pew Research Center for the year 2019 shows that online dating has in the recent years lost the stigma attached to it and has become a common way of meeting partners.<\/a>[70<\/strong><\/span>]<\/sup><\/a> Further, Rosenfeld’s analysis of national data in the USA shows that meeting online has increased so much that it has displaced meeting through friends from their former roles as main intermediaries in the formation of new partnerships.<\/a>[71<\/strong><\/span>]<\/sup><\/a> We can also assume that this is linked with the widespread use of digital environments which at the beginning of the third decade of the 21st century, are starting to permeate all aspects of everyday life, including formation of intimate relationships. <\/p>\n

    All of the dating applications function in a similar manner. They use user-generated profile data to match users as potential partners. Algorithms analyze the data and check the compatibility of the users and this compatibility is calculated in different ways on different platforms – it is combined with the criterion of geographical location or closeness and other data from the profile. The most popular applications worldwide are Tinder, OKCupid, Tantan, Badoo and Zoosk. Tinder and OKCupid are owned by the same corporation from the USA called Match Group, Zoosk also originates from the USA, while Tantan is of Chinese origin and Badoo of Russian origin. The application Tinder is considered an innovator and leader within the industry of online dating, being present in more than 190 countries around the world, with more than 50 million users. How widespread it is is evident in the phenomenon of its name becoming a representation of online dating in everyday conversations of the 21st century –\u00a0 the question when it comes to online dating often turns from “Are you dating online?” to “Are you on Tinder?” Also, with Tinder Match Group first introduced the “swipe” move\u00a0 – hand move moving mobile phone picture representing refusal or acceptance to “match” with another application user. This movement has in the meantime become the industry norm and thus it is present also on Tantan, Badoo and Zoosk. All four applications use geographical location and closeness as the criterion for matching, while OKCupid uses the method of matching users based on the results of a psychological test that they can take. While the first three applications are characterized by the technological architecture with the emphasis on the photograph the user uploads, building a profile on OKCupid seems to require more effort by its asking user to fill out the psychological questionnaire. Match Group also owns three other dating applications – Hinge, Plenty of Fish and Match.com, all catering to different audiences – Hinge is oriented more towards a younger generation<\/a>[72<\/strong><\/span>]<\/sup><\/a>, Plenty of Fish more towards those who are not willing to pay, while Match.com is for those seeking long-term relationships. However, if we start to look at the underlying economic structures, those differences become questionable. For example, the Match Group corporation mentioned above had a 1.7 billion dollar revenue in the year 2018.<\/a>[73<\/strong><\/span>]<\/sup><\/a> This ought to remind us that, in spite of the fun-looking frontend of these applications, the economic structures behind them that condition their functioning are profit-making. While basic features of most dating applications are available for free, they are nevertheless based on the profit-making business model, with either charging access to wholesome features of their service or making profit through advertisement. When dating applications are looked at from the perspective of the underlying economic structures, they start to resemble what Theodor Adorno recognized as the artificial differentiation of products in late capitalism. Under the apparent differentiation of the products, what is actually happening is the differentiation of the consumers, where they are segmented, while their choices are predefined, preselected and embodied in a product, so that the whole market is covered in advance – as Adorno has put it, “something is provided for all so that none may escape”.<\/a>[74<\/strong><\/span>]<\/sup><\/a> When the market segments Match Group covers with its portfolio of applications is looked at from this perspective, together with their own claim that they offer products for any type of dating desire”<\/a>[75<\/strong><\/span>]<\/sup><\/a>
    \n, the autonomy of choice and preference of the user may seem like an artificial segmentation of the market, whereas any difference among the applications can be seen as pseudo-difference since the economic structures behind all applications are the same –\u00a0 led by the principle of profit-making. It is useful to note this when analyzing the functioning of the applications for online dating, since it impacts the ways in which they mediate user experience.<\/p>\n

    What has to be emphasized when it comes to contemporary dating applications is how technological architecture of dating applications differs from the architecture of the online dating websites, following the trend towards the visual in the contemporary technological architecture. Unlike online dating websites that were based on textual profiles, user profiles on dating applications are organized around photographs. The possibility of using text to describe oneself while filling out the profile exists, but it is in most cases minimal. For example, Tinder has space for 6 photos to be uploaded, while it simultaneously has the maximum of 600 characters for text entry on its form for data entry when creating a profile. This is the first significant feature of new dating applications that differentiates them from the previous generation of dating services, websites that provided internet dating before the rise of application and mobile internet. There, the profile was organized around textual content – while an entry for photograph existed, the emphasis was on the textual content. Most contemporary dating applications like Tinder, Badoo or Tantan emphasize visual content and this is the format that is innovative not only in the field of technological development, but also in the cultural sense. The short form for the textual entry points to the technological architecture that gives primacy to the visual. Even if users wanted to emphasize the textual content, they are not able to do so. Grounding of relationship formation in the architecture of technology favoring visual element is a new cultural moment. Psychological personality on Tinder is organized around six photographs, these photographs becoming a narrative of personal identity. Thus it is not unusual that they are carefully framed and coated through filters in an attempt to look as attractive as possible. Consequently, in digital environments of contemporary dating applications the capability for visual self-presentation becomes the social currency. The important skills are those related to the manipulation and editing of the visual content, in comparison with the textual dating websites where writing skills were crucial for self-presentation. The question of\u00a0 the correlation between digital and social reality also arises. An extremely edited photo on the digital dating application represents a certain social value, but does it necessarily correlate with the social, emotional or cultural capital of its owner in the offline social world? Challenges embodied in this question are part of wider challenges that we come to face in the world where digital environments become increasingly embedded in everyday life. <\/p>\n

    Further, the pace in which dating applications condition users to choose a partner can be seen as a cultural shift in relationship formation. The process of choosing potential partner on contemporary dating applications is very fast-paced and simplified. As mentioned above, this process comes down to the so-called “swipe” – the movement with which the user drags their finger over the other user’s profile to the left or right side, which in the IT architecture behind the application symbolizes rejection or acceptance of the other person as the potential partner. As Marshall McLuhan<\/a>[76<\/strong><\/span>]<\/sup><\/a> noted, technology is not neutral; its design conditions the ways people behave. What the “swipe” thus signifies on a cultural level is a new manner of entering potential romantic relationships. What is different in the process of “swiping” as a new social practice of relationship-entry in comparison with meeting through friends or one’s own network is the very short period of time given for a decision on the compatibility of a potential partner and a decision based on the visual digital content that this kind of technological architecture fosters. The evaluation of someone’s compatibility as a partner comes down to the quick look of the photograph presented in the profile and a short moment of decision whether to “swipe” right or left. While the technological architecture of the dating websites required taking some time to read the potential partner’s profile, the architecture of “swiping” fosters fast-paced decision-making based on visual appearance. When it is taken into account that the practice of the “swipe” has become so popular socially that it has also become normalized in the everyday language, coming to signify searching for potential partners or hookups, we can view it as a new emergent social practice, reflecting new ways of entering potential relationships based on visual and instant-culture. This kind of relationship-formation gives a phenomenological feeling of greater expendability of such connections at the first sight of any kind of frustration – after all, why would one dwell long on a connection which was created through minimal effort? This makes for a cultural shift in the structuring of romantic relationship formation and in this sense contemporary dating applications are indeed, as Tinder boasts on its webpage, “not only a dating application, but a cultural movement”.<\/a>[77<\/strong><\/span>]<\/sup><\/a><\/p>\n

    What is namely also a new cultural phenomenon when considering contemporary dating applications is the insight into the amount of potential partners available in the social surrounding. This insight, combined with the relatively easy access to these potential partners, has certain implications. It can encourage the evaluative mindset usually applied in the process of consumption. In the year 2010 Eva Illouz<\/a>[78<\/strong><\/span>]<\/sup><\/a> conducted a qualitative research on the users of dating websites, and her results already then showed inclinations of users to engage in the process of cognitive evaluation resembling shopping for goods in the market in a capitalistic system of consumption, when searching for a partner on the internet; one’s personality is turned into a packaged product, which competes with others on the open market.\u00a0 She placed this within the context of a wider phenomenon that she called “emotional capitalism”, where relationships become exposed to the logic of utilitarianism and become measurable and replaceable entities.<\/a>[79<\/strong><\/span>]<\/sup><\/a> \u0160vab et al. call this principle a “rational choice which tries to fulfill emotional needs of the person”, such as the choice of their male heterosexual respondents who participated in online dating searching for partners without children, in order to have children with them.<\/a>[80<\/strong><\/span>]<\/sup><\/a> However, data from these research studies stems from the age in which textual websites were still prevalent, while it is contemporary dating applications in which this evaluative mindset finds its real embodiment. The architecture of technology of mobile applications for online dating turns potential partners into a database with visual display, while the option of “swiping” gives the possibility to search through the database quickly, which is phenomenologically a new feeling in the process of the search for romantic partner, because it enables the view of alternative options of potential partners. Thus it is possible to assume that this type of architecture will additionally foster an evaluative mindset among users, where potential partnerships will be evaluated against alternative visible options. In favor of this, the application Tinder was in the year 2015 accused of destroying romantic relationships in the area of New York City<\/a>[81<\/strong><\/span>]<\/sup><\/a>, by providing men with a venue for practising unlimited casual sex which lessened their readiness to commit to a long-term relationship. This phenomenon can be understood better if romantic partnerships in contemporary society are considered in terms of Giddens’s reflexive relationships of late modernity – relationships based on personal choice and the will to commit, and which in social context of late modernity are replacing relationships structured by external social anchors such as tradition.<\/a>[82<\/strong><\/span>]<\/sup><\/a> Pure relationships of late modernity are based on choice, and their maintenance demands commitment and effort which is what replaces external social anchors in which relationships are rooted in traditional societies. It is already their formation that requires a certain amount of effort.\u00a0 Namely, it is inevitable that the process of forming a new relationship will cause some frustration, in that it is a process of adjustment and harmonisation of two until then separate and distinct subjectivities. It requires some adjustment and negotiating of different habits and habituses on both parts of potential partners which will inevitably include some amount of frustration. In this context, it is definitely tempting and easier to instead “swipe” right towards a new choice on an online dating application. It can be assumed that economic capitalistic structures in the background of dating applications with the goal of profit-making consequently have the aim of providing the user with the pleasurable experience – with minimal amount of frustration – which will prolong his usage of the application, so the organization of the process of meeting in this manner is partially conditioned by those structures. As Zygmunt Bauman notes, in the age of capitalism the process of falling in love is attempted to resemble the goods on the market, by trying to eliminate any kind of anticipation, too much trouble of effort out of the process.<\/a>[83<\/strong><\/span>]<\/sup><\/a> This is precisely the formula which dating applications provide – minimal amount of effort in the process of connecting in addition to minimal amount of frustration and instant availability of alternative choice in the case of dissatisfaction with the existing one. Providing that the population of prospective partners on certain location is big enough that the alternative choices seem endless, this can further have a potentially negative impact on the amount of the effort one is willing to invest in the formation of a particular intimate relationship. Why tolerate frustration if there is always new alternative option available on your mobile phone? Furthemore, if we remember how Heidegger<\/a>[84<\/strong><\/span>]<\/sup><\/a> located the very essence of technology in the “standing reserve” waiting to be ordered for further processing, we can recognize this precisely in the organization of dating applications. It seems that dating applications are turning prospective partners in one’s social context to a visual reserve on standby waiting to be ordered for further emotional or sexual processing. In a way it becomes a reserve of alternative options always available – standing reserve for further emotional or sexual use, to which it is always possible to come back to if the actual physical emotional reality fails or feels too complex.\u00a0 The example of New York City shows that in the context of an area populated enough to have almost unlimited number of alternative options available, this possibility can indeed become a social reality.<\/p>\n

    The question that arises further is whether this kind of technological architecture invites certain types of psychological features? What is to be expected when we are collectively subjected to technologies that foster low tolerance of frustration, focus on visual appearance and sense of unlimited possibilities when it comes to intimate relationships? It is not possible to think of these hallmarks without being reminded of a certain type of personality which they could favor –\u00a0 narcissistic personality. Christopher Lasch<\/a>[85<\/strong><\/span>]<\/sup><\/a> has in the 1960s identified the reproduction of the culture of\u00a0 late capitalism in this type of individual. Such personality has an outer grandiose facade, and is adept at managing impressions it gives to others, simultaneously craving attention because of feelings of inner emptiness, but also unable to form satisfying relationships, and thus in the constant search of emotional titillation in the form of shallow relationships which do not last long. The phenomenon of an outer grandiose facade which does not correspond to the inner psychological reality is a hallmark of narcissistic tendencies within the psychoanalytic tradition. The outer facade of grandeur often hides the inner frailty of the self of the narcissistic personality, which is sensitive to the least of frustrations which it experiences as an injury to its self-perceived feelings of omnipotence.\u00a0 Consequently, authentic emotional intimacy exposes this kind of self with too much discrepancy between the narcissist’s outer facade and inner reality and thus he tends to avoid intimate relationships. Relationships where others can be used as objects and thus the cognitive control can be maintained are often seeked. Are the environments of the dating applications a technological embodiment of the features of this type of narcissistic self as contemporary cultural norm? Digital environments fostering visual appearance do not offer time to focus on anything else other than appearances, the outer grandeur of the carefully filtered and panned appearance in photos are in contrast with the authenticity that complex social reality inevitably brings with itself, and with a questionable correlation to it. The selection process through the practice of “swiping” based on visual appearance and the orientation on one’s own goals can be said to foster the type of attachment where others are seen as objects instead of subjects. A visual standing reserve of ever-available alternative options on dating applications seems to offer the playground for omnipotent fantasies. All of these features are a reflection of the hallmarks of the narcissistic type of self, inviting\u00a0 the question of whether the contemporary dating applications are a digital space where this kind of personality can now thrive? After all, a never-ending “standing reserve” of potential partners through which one can swipe offers the feeling that the options for hookups – shallow relationships that offer short-term emotional satisfaction –\u00a0 is always present. This offers the possibility of an escape from the emotional risk that entrance into a personal relationship inevitably exposes one to. Do contemporary dating applications then in this manner provide the means for escaping from\u00a0 emotional risk for narcissistic selves of the 21st century –\u00a0 a tool for the compensation of the formation of long-lasting relationships? This is one possible type of usage that their technological architecture fosters. <\/p>\n

    What is, however, easy to overlook when it comes to dating applications are the emancipatory spaces that can be found within them. For example, the previously mentioned OkCupid application which uses psychological testing to match users offers a lot of space for personal psychological exploration during its usage. When creating a profile, the user is faced with multiple choice questions about his or her lifestyle, values, sexual preferences and habits, based on which the algorithm of the application then calculates his or her compatibility with other users. The number of questions which one can answer on OkCupid is extensive – it counts to 4000.\u00a0 This kind of technological architecture can be seen as opening up the space for reflexive exploration of one’s identity. As Giddens<\/a>[86<\/strong><\/span>]<\/sup><\/a>\u00a0 has also noted, the self is in late modernity a project based on reflexivity, meaning that reflexivity is transferred from collective traditions to individual choices about one’s lifestyle and decisions on how to live. Except being an active creator of his or her relationships, the late modern individual is an active agent in the construction of his own identity. With its 4000 questions available for reflexive pondering of one’s identity, OKCupid represents an ideal technological platform for the self-reflexive individual of late modernity that Giddens describes. It is hard to answer these questions without having a new insight about oneself, and in this sense the application fosters reflexive exploration of one’s identity. Further, even for those individuals who have already thought about their identity reflexively, this level of extensiveness when it comes to reflexivity offers new potential insights – for example, “How much control do your parents have over your life” or “Is it possible for your partner to be too ambitious?” OKCupid does not leave out any possible area when it comes to reflexivity – it is fostered through questions on daily habits, political values, moral values, attitudes towards relationships, preferences in relationships and sexual identity. The latter is where OKCupid becomes a really sophisticated tool for the exploration of sexual identity of the late modern individual, with 22 available categories of gender and 13 of sexual orientation into which users can classify themselves, while the website simultaneously offers detailed descriptions of each of those identities. This gives the user an opportunity to acquaint himself or herself with existing categories of sexual identity and to question one’s own in relation to them. The application even popularized the term “sapiosexual”, meaning a person who “finds intelligence sexually most attractive characteristic”<\/a>[87<\/strong><\/span>]<\/sup><\/a>, which has also entered the everyday language. By widening the field for potential reflexivity and\u00a0 fostering the reflexivity of its users, OKCupid can be seen as the digital space for deliberation which can be helpful in the reflexive construction of one’s identity. In this sense, it can be seen as having a certain emancipatory potential, especially in the contexts of social structures where exploration of sexual identities outside of traditional gender roles is still forbidden or socially punished.<\/p>\n

    The emancipatory space that digital applications for dating offer can also manifest itself in the unintended consequences of their usage, in the sense of users using dating applications to build different kinds of connections than it was envisioned in its original aim. For example, a Belgian study on the usage of Tinder<\/a>[88<\/strong><\/span>]<\/sup><\/a> among youth showed that it is also used for the aim of socialization when travelling or betterment of social skills. Users thus find ways to use the technology of dating application for their own goals, besides the goal of finding a partner or a hookup. This potential of using internet technology for establishing connections of a different kind than it was intended for is part of a wider emancipatory space that digital technology creates. This was recognized on many levels since the beginning of the internet, in the digital space which social networks offered for networking outside of institutional venues, for example, in terms of the organization of protests.<\/a>[89<\/strong><\/span>]<\/sup><\/a> Digital technology has the potential of disembedding the individual out of his or her social circles and offers the possibility to establish connections with social circles which the individual had no way of locating before. Ortega and Hergovich have proven that online meeting is beneficial to social diversity, analysing how it connects individuals without overlapping social networks.<\/a>[90<\/strong><\/span>]<\/sup><\/a> This potential is further increased with the technological possibility of dating applications to locate users geolocally, meaning locating geographical location of the certain mobile internet connection enabled by smartphones and mobile internet, while this search can be combined with certain characteristics of users as the criterion for searching.\u00a0 Thus it is not surprising that this way of connecting will be of greatest importance for those social groups whose members are hard to locate in the physical social reality, for example marginalized social groups that lack venues for meeting in a certain social context. One of the social groups for which these technological possibilities are of importance is the LGBTQI community. For example, research on a representative population in USA<\/a>[91<\/strong><\/span>]<\/sup><\/a> shows that already before the emergence of dating applications more than 60% of LGBTQI persons in USA met online in 2008 and 2009 and that internet mostly displaces other ways of meeting precisely within this population. 41% of homosexual couples who met in the last 10 years have met online, while this percentage is 17% when it comes to heterosexual couples<\/a>[92<\/strong><\/span>]<\/sup><\/a>.\u00a0 In the context of social norms that users experience as repressive, as in the case of homosexuality which is still socially stigmatized, online dating venues provide a platform for safe socialization and meeting of potential partners. Qualitative research conducted in Slovenia has shown that gay men use online venues as places for the establishment of connections in the context of social stigma attached to homosexuality and homophobia, as well as lack of bars for homosexuals, and as means of socialization.<\/a>[93<\/strong><\/span>]<\/sup><\/a> Qualitative research study conducted on young men in USA also indicates the importance that dating applications have for providing the space for the establishment of meaningful relationships within the homosexual community.<\/a>[94<\/strong><\/span>]<\/sup><\/a> The ability to search users through the feature of geolocation enables new digital space to connect with individuals from different social networks with which are in immediate geographical proximity and with which individual was previously unconnected and thus the potential of acquiring a new social capital. Even in cities which are considered progressive in terms of LGBTQI rights such as London, dating applications are found to allow the practice of queer life in ways that are adaptable to the preferences of users.<\/a>[95<\/strong><\/span>]<\/sup><\/a> \u00a0Some hardships in the translation of this connection to the physical and social space have also been noted, a tendency towards closing of the homosexual relations into private spaces as well as hardships when it comes to locating “community” in the digital applications. Despite that, it seems that online dating applications are important for the establishment of intimate connections of individuals within LGBTQI population. Dating applications open up spaces of access to other members of this marginalized group in the context of lack of spaces for connecting in the social physical reality and thus harder possibility of detecting the members of this group.\u00a0 Although the attempt of translating the potential relationships from digital two-dimensional reality to the social reality in its complexity of economic, cultural and emotional capital is characterized by possible discrepancies between the two realities, it is already evident that in spite of this dating apps provide novel spaces for the formation of social capital. <\/p>\n

    In a similar manner, online dating applications provide spaces for the realization of personal agency and related behaviors within other social contexts felt as oppressive within which social reality offers limited possibilities of connecting within physical locations. For example, in India, where traditional social norms still require young people, especially women, not to date or have sex before marriage, Tinder has become a tool that allows for the bypassing of these norms and exercise of sexual autonomy for the younger generation that experiences these norms as repressive.<\/a>[96<\/strong><\/span>]<\/sup><\/a> In this context dating applications represent online points of access – similarly to what they allow for the homosexual population in a social reality which lacks venues for meetings of these marginalized groups. Thus one of the emancipatory spaces that dating applications provide is located within their potential to transfer behaviors from digital to offline spaces which can be seen as an exercise of agency in establishment of intimate relationships within social contexts that are felt as oppressive. <\/p>\n

    In conclusion, online dating applications are changing the ways in which romantic relationships are formed in the 21st century. On the one hand, because of the seemingly unlimited choices of finding alternative partners they continually offer, combined with the ease of their browsing and the practice of fast choice in addition to the technological primacy of the visual aspect, they can be seen as medium enabling goal-oriented behaviors and thus in this sense introducing principles of technology and capitalistic consumption into the formation of intimate relationships. Potential implications of this can be found also in the easier avoidance of emotional investing in long-term relationships for which such possibilities are provided by this kind of digital environment. However, it should also be emphasized that this kind of technological architecture creates emancipatory spaces, both on individual and social level. On the individual level this is evident in its possibility to offer a place of empowerment in terms of reflexive exploration of identities or means of establishing of safe connection and exercise of agency in social contexts that are felt as oppressive and increase in one’s social capital. On the social level it is manifested in terms of connecting of previously unconnected social groups. Reality of dating applications which are becoming a common way to meet in the field of intimate relationships in the 21st century seems to be more complex than the evaluation of their implications one-sidedly as either positive or negative, would allow. <\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[69<\/strong><\/span>]<\/sup><\/a> 
    \nMichael J. Rosenfeld and Reuben J. Thomas, Searching for a Mate: The Rise of the Internet as the Social Intermediary, American Sociological Review 77(4): 523.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[70<\/strong><\/span>]<\/sup><\/a> 
    \n“5 facts about online dating”, available at     https:\/\/www.pewresearch.org\/fact-tank\/2016\/02\/29\/5-facts-about-online-dating\/<\/a>, Access 10th November 2019.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[71<\/strong><\/span>]<\/sup><\/a> 
    \nMichael J. Rosenfeld and Reuben J. Thomas, “Disintermediating your friends:\u00a0 How Online Dating in the United States displaces other ways of meeting”,\u00a0 Proceedings of the National Academy of Sciences<\/em> 116 (36), p. 17758.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[72<\/strong><\/span>]<\/sup><\/a> 
    \nWhy Hinge is staging own “death” to stand apart from sister-app Tinder,     https:\/\/www.thedrum.com\/news\/2019\/08\/12\/why-hinge-staging-own-death-stand-apart-sister-app-tinder<\/a>, Access: 9th of January 2020.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[73<\/strong><\/span>]<\/sup><\/a> 
    \n“Match Group”,     https:\/\/en.wikipedia.org\/wiki\/Match_Group<\/a>, Access: 10th of November 2019.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[74<\/strong><\/span>]<\/sup><\/a> 
    \nMax Horkheimer i Theodor Adorno, “The Culture Industry: Englightenment as Mass Deception”in Media and Cultural Studies: KeyWorks<\/em>, Ed. Meenakshi Gigi Durkham i Douglas M. Kellner, John Wiley and Sons, Chichester, 2012., p. 55<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[75<\/strong><\/span>]<\/sup><\/a> 
    \nMatch Group,     https:\/\/www.mtch.com\/<\/a>, Access: 9th of January 2020.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[76<\/strong><\/span>]<\/sup><\/a> 
    \nMarshall McLuhan, Understanding media: The extensions of ma<\/em>n, London and New York, McGraw-Hill 1964, p. 10.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[77<\/strong><\/span>]<\/sup><\/a> 
    \n“Tinder”,\u00a0     https:\/\/tinder.com\/<\/a>, Access: 10th November 2019.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[78<\/strong><\/span>]<\/sup><\/a> 
    \nEva Illouz, Hladne intimnosti: Oblikovanje \u010dustvenega kapitalizma<\/em>, Zalo\u017eba Krtina, Ljubljana, 2010.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[79<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 131-132.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[80<\/strong><\/span>]<\/sup><\/a> 
    \nTja\u0161a \u017daljek, Doris Kocon, Alenka \u0160vab and Roman Kuhar, “Internet Dating as a Project: The Commodification and Rationalisation of Online Dating”,\u00a0 Dru\u017eboslovne razprave<\/em>, 13(78), str. 21
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[81<\/strong><\/span>]<\/sup><\/a> 
    \n“Tinder is tearing apart society”,     https:\/\/nypost.com\/2015\/08\/16\/tinder-is-tearing-apart-society\/<\/a>, Access: 20th of October 2019.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[82<\/strong><\/span>]<\/sup><\/a> 
    \nAnthony Giddens, Modernity and Self-identity<\/em>, Polity press, London, 1991.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[83<\/strong><\/span>]<\/sup><\/a> 
    \nZygmunt Bauman, Liquid Love: On the frailty of human bonds,<\/em> Polity press, Cambridge, 2003., p. 7
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[84<\/strong><\/span>]<\/sup><\/a> 
    \nMartin Heidegger, “Pitanje o tehnici” iz Uvod u Heideggera<\/em>, Centar za dru\u0161tvene djelatnosti omladine RK SOH, Zagreb, 1972.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[85<\/strong><\/span>]<\/sup><\/a> 
    \nChristopher Lasch, The Culture of Narcissism: American Life in the Age of Diminshing Expectations, Norton & Company, New York, 1991., pg. 34
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[86<\/strong><\/span>]<\/sup><\/a> 
    \nAnthony Giddens, Modernity and self-identity<\/em>, Polity press, London, 1991.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[87<\/strong><\/span>]<\/sup><\/a> 
    \n“Identity: Orientation and Gender Expression as told by real, actual humans”,     https:\/\/www.okcupid.com\/identity\/sapiosexual<\/a>, Access: 10th of November 2019.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[88<\/strong><\/span>]<\/sup><\/a> 
    \nElisabeth Timmermans, “From Swiping to Casual Sex and\/or Committed Relationships”, The Information Society,<\/em> 34(2), p. 109
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[89<\/strong><\/span>]<\/sup><\/a> 
    \nManuel Castells, Networks of Outrage and Hope: Social Movements in the Internet Age,<\/em> Polity Press, Cambridge, 2012.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[90<\/strong><\/span>]<\/sup><\/a> 
    \nJosue Ortega i Phillip Hergovich, The Strength of Absent Ties: Social Integration via Online Dating,<\/em>     https:\/\/arxiv.org\/pdf\/1709.10478.pdf<\/a>, Access: 20th of October 2019.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[91<\/strong><\/span>]<\/sup><\/a> 
    \nMichael J. Rosenfeld and Reuben J. Thomas, Searching for a Mate: The Rise of the Internet as the Social Intermediary, American Sociological Review <\/em>77(4), p. 17-18.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[92<\/strong><\/span>]<\/sup><\/a> 
    \nIbid, p. 23-24.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[93<\/strong><\/span>]<\/sup><\/a> 
    \nTja\u0161a \u017daljek, Doris Kocon, Alenka \u0160vab and Roman Kuhar, “Internet Dating as a Project: The Commodification and Rationalisation of Online Dating”,\u00a0 Dru\u017eboslovne razprave<\/em>, 13(78), p. 14
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[94<\/strong><\/span>]<\/sup><\/a> 
    \nUteda, Austin, "Young Gay Adults’ Personal Engagement with Contemporary Hookup Culture Through the Use of Mobile Apps", Undergraduate Honors Theses, 1460. Available at:     https:\/\/scholar.colorado.edu\/honr_theses\/1460<\/a>, Access 10th November 2019. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[95<\/strong><\/span>]<\/sup><\/a> 
    \nSam Miles (2017) “Sex in the digital city: location-based dating apps and queer urban life”, Gender, Place & Culture<\/em>, 24:11, p. 1595-1610<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[96<\/strong><\/span>]<\/sup><\/a> 
    \nHow Tinder changed the dating landscape of India,     https:\/\/mediaindia.eu\/social-vibes\/how-tinder-changed-the-dating-landscape-of-india\/<\/a> Access: 11 December 2019.<\/p>\n

    <\/span><\/p>\n<\/div>\n

     <\/p>\n

    Literature:<\/strong><\/p>\n

    “5 facts about online dating”, https:\/\/www.pewresearch.org\/fact-tank\/2016\/02\/29\/5-facts-about-online-dating\/<\/a>,<\/u> Access: 10th of November 2019.<\/p>\n

    Anthony Giddens, Modernity and Self-identity<\/em>, Polity press, London, 1991. <\/p>\n

    Anthony Giddens, The transformation of intimacy: Sexuality, Love and Eroticism in Modern Societies<\/em>, Polity press, Cambridge, 1992. <\/p>\n

    Christopher Lasch, The Culture of Narcissism: American Life in the Age of Diminshing Expectations<\/em>, Norton & Company, New York, 1991. <\/p>\n

    Maria Henriete Pozsar, Alina Ioana Dumitrescu, Denisa Piticas and Sorana Constantinescu, Dating Apps in the Dating Apps in the Lives of Young Romanian Women,\u00a0 A Preliminary Study, Journal of Gender and Feminist Studies<\/em> 11, 216-238. <\/p>\n

    Eva Illouz, Hladne intimnosti: Oblikovanje \u010dustvenega kapitalizma<\/em>, Zalo\u017eba Krtina, Ljubljana 2010. <\/p>\n

    Eli J. Finkel, Paul W. Eastwick, Benjamin R. Karney, Harry T. Reis i Susan Sprecher, “Online Dating: A Critical Analysis From the Perspective of Psychological Science”, Psychological Science in the Public Interest<\/em>, 13(1), p. 3-66. <\/p>\n

    Elisabeth Timmermans, “From Swiping to Casual Sex and\/or Committed Relationships”, The Information Society<\/em>, 34(2), p.59-70.<\/p>\n

    How Tinder changed the dating landscape of India, https:\/\/mediaindia.eu\/social-vibes\/how-tinder-changed-the-dating-landscape-of-india\/,<\/u> Access 11th December 2019. <\/p>\n

    “Identity: Orientation and Gender Expression as told by real, actual humans”, https:\/\/www.okcupid.com\/identity\/sapiosexual<\/a>,<\/u> Access: 10th of November 2019.\u00a0 <\/p>\n

    Josue Ortega and Phillip Hergovich, “The Strength of Absent Ties: Social Integration via Online Dating”,<\/em> available at https:\/\/arxiv.org\/pdf\/1709.10478.pdf<\/a>, Access:\u00a0 20th of October 2019. <\/p>\n

    Manuel Castells, Networks of Outrage and Hope: Social Movements in the Internet Age<\/em>, Polity Press, Cambridge, 2012. <\/p>\n

    Margaret A. Hance, Ginette Blackhart and Megan Dew, “Free to be me: The relationship between the true self, rejection sensitivity, and the use of online dating sites”, The Journal of Social Psychology<\/em>, 158, p. 1-9. <\/p>\n

    Marshall McLuhan, Understanding media: The extensions of man<\/em>, Mc Graw-Hill, London i New York, 1964. <\/p>\n

    Martin Heidegger, “Pitanje o tehnici” iz Uvod u Heideggera<\/em>, Centar za dru\u0161tvene djelatnosti omladine RK SOH, Zagreb, 1972.<\/strong><\/p>\n

    Max Horkheimer and Theodor Adorno, “The Culture Industry: Enlightenment as Mass Deception”in Media and Cultural Studies: KeyWorks<\/em>, ur. Meenakshi Gigi Durkham i Douglas M. Kellner, John Wiley and Sons, Chichester, 2012.<\/p>\n

    “Match Group”, https:\/\/en.wikipedia.org\/wiki\/Match_Group<\/a>,<\/u> Access: 10th of November 2019. <\/p>\n

    “Match Group”, https:\/\/www.mtch.com\/<\/a>,<\/u> Access: 9th of January 2020.<\/p>\n

    Michael J. Rosenfeld i Reuben J. Thomas, “<\/em>Searching for a Mate: The Rise of the Internet as the Social Intermediary”, American Sociological Review<\/em> 77(4), 523-547.<\/p>\n

    Michael J. Rosenfeld and Reuben J. Thomas, “Disintermediating your friends:\u00a0 How Online Dating in the United States displaces other ways of meeting”,\u00a0 Proceedings of the National Academy of Sciences<\/em> 116 (36), 17753-17758.<\/p>\n

    Sam Miles, “Sex in the digital city: location-based dating apps and queer urban life”, Gender, Place & Culture<\/em>, 24:11, 1595-1610, available at: https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/0966369X.2017.1340874<\/a>.<\/u><\/p>\n

    “Tinder”,\u00a0 https:\/\/tinder.com\/<\/a>, Access 10th November 2019. <\/p>\n

    “Tinder is tearing apart society”, https:\/\/nypost.com\/2015\/08\/16\/tinder-is-tearing-apart-society\/<\/a>, Access 20th of October 2019. <\/p>\n

    Tja\u0161a \u017daljek, Doris Kocon, Alenka \u0160vab and Roman Kuhar, “Internet Dating as a Project: The Commodification and Rationalisation of Online Dating”,\u00a0 Dru\u017eboslovne razprave<\/em>, 13(78): 7 – 24.<\/p>\n

    Uteda, Austin, "Young Gay Adults’ Personal Engagement with Contemporary Hookup Culture Through the Use of Mobile Apps", Undergraduate Honors Theses, 1460. Available at: https:\/\/scholar.colorado.edu\/honr_theses\/1460<\/a>, Access 10th November 2019. <\/p>\n

    Why Hinge is staging own “death” to stand apart from sister-app Tinder, available at https:\/\/www.thedrum.com\/news\/2019\/08\/12\/why-hinge-staging-own-death-stand-apart-sister-app-tinder<\/a>, Access 9th January 2020. <\/p>\n

     <\/p>\n

    Brzi izbori i emancipatorni prostori:
    \nkompleksna stvarnost aplikacija za online upoznavanje<\/span><\/strong><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    Suvremena digitalna okru\u017eenja sve vi\u0161e mijenjaju na\u010dine na koje \u017eivimo te bivamo u interakciji. Intimni odnosi su jedno od podru\u010dja na koja ona utje\u010du. Mobilne aplikacije za upoznavanje su na po\u010detku tre\u0107eg desetlje\u0107a 21. stolje\u0107a sve uobi\u010dajeniji na\u010din upoznavanja potencijalnih partnera. Svrha ovog rada je istra\u017eiti implikacije ovakvog na\u010dina upoznavanja te pobli\u017ee promotriti na\u010din na koji online upoznavanje mijenja podru\u010dje intimnih odnosa u dobu mobilnih aplikacija, kao i obratiti pozornost na kompleksnost navedenog fenomena. <\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> aplikacije za upoznavanje, intimni odnosi, online upoznavanje, Tinder, OkCupid, digitalni mediji.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasres16\"<\/p>\n

    \n  9(16)#7 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.7<\/a>
    \nUDK 004-044.347<\/p>\n

    Prethodno priop\u0107enje<\/p>\n

    Preliminary communication<\/p>\n

    Primljeno: 05.04.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Ma\u0161a Martini\u0107, Jelena Had\u017ei\u0107 i Marko Poljak<\/a><\/span><\/p>\n

    NEWTON Technologies Adria, Hrvatska
    \nmasa.martinic@diktiranje.hr<\/p>\n

    Fakultet hrvatskih studija Sveu\u010dili\u0161ta u Zagrebu, Presscut d.o.o., Hrvatska
    \nJelena.hadzic@presscut.hr<\/p>\n

    Alma Mater Europea, Hrvatska
    \nmarko.poljak@diktiranje.hr<\/p>\n

    Preliminary Communication and research
    \nin Humanistic Sociology Series:<\/p>\n

    Models for adoption of New Technologies considering
    \nInfluence of Communication on individuals\u2019 Behavior<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (604 KB), English, Str. 2559 – 2577
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Abstract<\/em><\/strong><\/p>\n

     <\/span><\/p>\n


    \nNew technology is referred as any set of productive techniques which offers a significant improvement. What is seen as new\u2019 is obviously subject to continual redefinition, as successive changes in technology are undertaken. The social and political impact of new technologies is complex being subject to variations in managerial strategies, worker resistance, and a host of other cultural and political circumstances. User adoption of new technologies and the models explaining their behaviors is an ongoing research problem.<\/em><\/p>\n

          <\/span><\/p>\n


    \nIdentifying the factors that affect the adoption of new technologies is understood by developing technology adoption models and theories with different theoretical insights, variables and measurements. To recognize the needs and acceptance of individuals is to realize the factors that drive user acceptance or rejection of technologies. Researchers can conceptualize underlying technology models and theories that may affect the previous, current and future application of technology adoption. As a case study, 50 users of new technology in Croatia were questioned regarding pros and cons and was determined majority will benefit from the use.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> new technologies, technology adoption, technology acceptance models, humanistic sociology, communicology, human computer interaction.<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    Introduction<\/strong><\/p>\n

    New technology is any set of productive techniques which offers a significant improvement as defined by A Dictionary of Sociology. What is seen as new’ is obviously subject to continual redefinition, as successive changes in technology are undertaken. The social and political impact of new technologies is complex being subject to variations in managerial strategies, worker resistance, and a host of other cultural and political circumstances (Encyclopedia.com, 2019). User adoption of new technologies and the models explaining their behaviours are an ongoing research problem. Over the years, researchers have published a considerable amount of theories and models to assess the potential adoption of technologies by the end users. <\/p>\n

    Identifying the factors that affect the adoption of new technologies is understood by developing technology adoption models and theories with different theoretical insights, variables and measurements. This paper presents chronological development of the theories and models considering their interconnectivity and applications. Its importance lies in preparation for further research of adoption of new technology implemented in the public sector of the Republic of Croatia. <\/p>\n

    The following article is a firm overview of actual literature and models and should be a good basis for researchers interested in the area of technology acceptance, as it is an important business question, especially in sector of new, emerging and exponential technologies.<\/p>\n

     <\/strong><\/p>\n

    Overview of Technology Acceptance Models<\/strong><\/p>\n

    The study of acceptance has emerged in 1970s as possibility of successful acceptance is an important factor in assessing the need for development or investing. All technology acceptance theories are designed to measure the degree of acceptance and satisfaction to the individuals against any technology or information system but from different points of view depending on the constructs or determinants which represent their structure (Momani & Mamoum, 2017, p. 51). <\/strong><\/p>\n

    Recognizing the needs and acceptance of individuals is realizing the factors that drive user acceptance or rejection of technologies. Researchers conceptualized underlying technology models and theories that may affect the previous, current and future application of technology adoption. \u00a0<\/p>\n

    This paper will discuss the main constructs of the following theories: <\/p>\n

    Innovation Diffusion Theory (IDT), Theory of Reasoned Action (TRA), Theory of Planned Behaviour (TPB), Theory of Interpersonal Behaviour (TIB), Technology Acceptance Model (TAM) and its derivatives, Unified Theory of Acceptance and Use of Technology (UTAUT).<\/p>\n

     <\/p>\n

    Innovation Diffusion Theory (IDT)<\/strong><\/p>\n

    Innovation Diffusion Theory was developed by Rogers in 1962 and is one of the oldest social science theories to study any kind of innovations. Rogers proposed that four major factors for determining the behaviour. Those factors are: \u00a0innovation, communication channels, time and social systems (Rogers, 1983, p. 11).<\/p>\n

    The terms diffusion, innovation, and communication are defined by him as follows: Diffusion is the process in which an innovation is communicated through certain channels over time among members of a social system. Innovation is an idea, practice, or object that is perceived by an individual. Communication is a process that leads to create and share information with others in order to get a common understanding. Rogers stated that there are five innovation attributes which effect on individuals’ behaviours and explain the rate of innovation adoption. These attributes are: relative advantage, compatibility, complexity, trialability, and observability. Rogers stated that “individuals’ perceptions of these characteristics predict the rate of adoption of innovations” (Rogers, 1983, p. 210), Rogers noted that although there is a lot of diffusion research on the characteristics of the adopter categories, there is a lack of research on the effects of the perceived characteristics of innovations on the rate of adoption. He has defined the rate of adoption as “the relative speed with which an innovation is adopted by members of a social system” (Rogers, 1983, p. 23). For instance, the number of individuals who adopted the innovation for a period of time can be measured as the rate of adoption of the innovation. The perceived attributes of an innovation are significant predictors of the rate of adoption. Rogers reported that 49-87% of the variance in the rate of adoption of innovations is explained by these five attributes. In addition to these attributes, the innovation-decision type (optional, collective, or authority), communication channels (mass media or interpersonal channels), social system (norms or network interconnectedness), and change agents may increase the predictability of the rate of adoption of innovations. For instance, personal and optional innovations usually are adopted faster than the innovations involving an organizational or collective innovation-decision. However, for Rogers, relative advantage is the strongest predictor of the rate of adoption of an innovation.<\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 1. <\/strong>Successive groups of consumers according to Rogers. Adapted from Lai, 2017. Source: Wikipedia, 2019.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    The diffusion of innovations according to Rogers. With successive groups of consumers adopting the new technology (shown in blue), its market share (yellow) will eventually reach the saturation level. The blue curve is broken into sections of adopters (Wikipedia, 2019) <\/p>\n

    There are several applications of Rogers’ theory and some of them were related to instructional computer usage (Sahin, 2006): examining the factors that might influence the decision to adopt new technologies in faculty members motivation (Medlin, 2001), examination of the computer level use in Ohio public schools (Isleem, 2003), investigating the faculty adoption of computer technology in North Carolina Community College System (Less’, 2003), Zakaria conducted a study to assess the factors affecting IT implementation in the curriculum (Zakaria, 2001), Ilin et. al. applied IDT and the environmental context from the technology-organization-environment (TOE) framework (Ilin, Iveti\u0107, & Simi\u0107, 2017, p. 208) for understanding of e-business adoption in a case study of the Western Balkan peninsula. The model has been widely used to study the adoption of new technologies in many industries such as within construction industry (Weidman, Young-Corbett, Fiori, Koebel, & Montague). <\/p>\n

     <\/p>\n

    Theory of Reasoned Action (TRA)<\/strong><\/p>\n

    Theory of reasoned action was introduced in 1967. by Fishbein and further developed by Fishbein and Ajzen in 1975. and 1980. for sociological and psychological researches (Taherdoost, 2018, p. 961). It is one of the most popular theories used and is about one factor that determines behavioural intention of the person’s attitude toward a behaviour (Lai, 2017, p. 24). According to TRA, any human behaviour is predicted and explained through three main cognitive components, making it a general model and one of the fundamental theories of human behaviour (Momani & Mamoum, 2017, p. 53). <\/p>\n

    TRA explains human behaviour through main cognitive components including attitudes (unfavorableness or favourableness of persons feeling for a behaviour), social norms (social influence) and intentions (individual’s decision do or don’t do a behaviour). This human behaviour should be volitional, systematic and rational (Taherdoost, 2018). <\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 2<\/strong>. The Theory of Reasoned Actions. Adapted from Fishbein and Ajzen, 1975.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    The theory’s limitations have to do with the transition from verbal responses to actual behaviour. The relations of beliefs, attitudes and subjective norms to intentions are more clearly delineated than the factors that determine whether the intention will be carried out. According to the TRA, intention is the immediate antecedent of behaviour (Ajzen, 1985, p. 18). <\/p>\n

     <\/p>\n

    \n

    Table 1.<\/strong> Main constructs of the Theory of Reasoned Actions<\/p>\n\n\n\n\n\n\n
    \n

     Components: <\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Disadvantages: <\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     Attitude<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     The lack of addressing the role of habit<\/p>\n<\/td>\n<\/tr>\n

    \n

     Social norms<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Cognitive deliberation<\/p>\n<\/td>\n<\/tr>\n

    \n

     Social influences<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Misunderstanding through a survey<\/p>\n<\/td>\n<\/tr>\n

    \n

     <\/strong><\/p>\n<\/td>\n

    		\n

     Moral factors<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/strong><\/p>\n

    Theory of Planned Behaviour (TPB)<\/strong><\/p>\n

    Theory of Planned Behaviour was developed by Ajzen in 1985. A new variable is added to extend theory of reasoned actions, which makes it an extension of TRA (Momani & Mamoum, 2017, p. 53) That variable is called perceived behavioural control (Ajzen, 1985). Perceived behavioural control is determined by the availability of resources, opportunities and skills, as well as the perceived significance of those resources opportunities and skills to achieve outcome (Taherdoost, 2018, p. 961). It is known as a control which users perceive that may limit their behaviour (Lai, 2017, p. 25). <\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 3.<\/strong> Theory of Planned Behaviour. Adapted from Lai, 2017.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    A development of TPB over the time was systematically reviewed by Koul and Eygadi (2017). Their paper stated that much of the early research on TPB focused on replicating the results of the original study in di\ufb00erent settings, cultures, and for a variety of behaviours (Venkatesh et al., 2007). After that, research focused on establishing the predictive validity of TPB and then eventually competing theoretical perspectives to enhance the richness of the original model (Venkatesh et al., 2007). One such refinement to the original model was achieved by the fusion of TPB and TAM into a novel decomposed model of TPB (Koul & Eydgahi, 2017, p. 108)<\/p>\n

     <\/p>\n

    \n

    Table <\/strong>2<\/strong>.<\/strong> Main constructs of the Theory of Planned Behaviour <\/p>\n\n\n\n\n\n\n
    \n

     Components:<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Disadvantages: <\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     Availability and perceived significance of:<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Attitude towards IT will not be relevant if
    \n  computer system is not accessible<\/p>\n<\/td>\n<\/tr>\n

    \n

     \u00a0\u00a0 Resources <\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     <\/p>\n<\/td>\n<\/tr>\n

    \n

     \u00a0\u00a0 Opportunities<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     <\/p>\n<\/td>\n<\/tr>\n

    \n

     \u00a0\u00a0 Skills <\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     <\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/p>\n

    Theory of Interpersonal Behaviour (TIB)<\/strong><\/p>\n

    TIB was developed by Triandis in 1977\/1980 and it builds upon the Theory of Planned Behaviour (Pulikanti & Habib, 2016, p. 6) (Chatterton, 2011, p. 11).<\/p>\n

    Theory of Interpersonal Behaviour is clarifying mainly the human’s behaviour complexity which are affected by social and emotional facts. TIB has three levels to argue the behaviour (Taherdoost, 2018, p. 962).<\/p>\n

    In the first level, personal beliefs, attitudes and social factors related to the behaviour is shaped by personal characteristics and previous experiences. The second level describes how affect, cognition and social determinants, plus personal normative beliefs effect on intentions to a particular behaviour. In the third level, possibility of performing a specific behaviour is predicted by behavioural intentions, situational conditions and experience.<\/p>\n

     <\/strong><\/p>\n

    \n

    Table <\/strong>3<\/strong>.<\/strong> Main constructs of the Theory of Planned Behaviour <\/p>\n\n\n\n\n\n
    \n

     Components: <\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Disadvantages:<\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     Model<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Complexity<\/p>\n<\/td>\n<\/tr>\n

    \n

     Emotions<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     Lack of parsimony compared to TRA
    \n and TPB<\/p>\n<\/td>\n<\/tr>\n

    \n

     Social factors<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

     <\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/p>\n

    Decomposed Theory of Planned Behaviour (DTPB)<\/strong><\/p>\n

    Decomposed Theory of Planned Behaviour (Decomposed TPB) was introduced by
    \nTaylor and Todd in 1995 (1995). The Decomposed TPB consists of three main factors influencing behaviour intention and actual behaviour adoption which are attitude, subjective norms and perceived behaviour control.<\/p>\n

    It decomposes attitude toward behaviour, subjective norm, and perceived behavioural control into multi-dimensional belief constructs within technology adoption contexts. As an extension to TPB, which was an enhancement of TRA, the DTPB expanded the TPB by including three factors from the Innovation Diffusion Theory (IDT) viewpoint which are: relative advantage, compatibility, and complexity (Momani & Mamoum, 2017). Shih and Fang (2004) examined the adoption of internet banking by means of the TPB as well as Decomposed TPB (Lai, 2017).<\/p>\n

     <\/p>\n

    Technology Acceptance Model (TAM)<\/strong><\/p>\n

    Technology Acceptance model was developed by Davis in 1986 and kept on developing through the years of research and experienced various extensions as shown in various publications (Maranguni\u0107 & Grani\u0107, 2014, p. 85). <\/p>\n

    This model evolved from Theory of Reasoned Actions by eliminating user’s subject norms, it is based on principles adopted form Fishbein and Ajzen’s (1975) attitude paradigm from psychology (Davis, 1991, p. 476) TAM explains the motivation of users by 3 factors: perceived usefulness, perceived ease of use and perceived attitude toward use. TAM ignored the social influence on adoption of technology, so it has limitations in being applied beyond the workplace (Taherdoost, 2018, p. 963). <\/p>\n

    The goal of TAM is to predict user acceptance and highlight potential design issues before users of the technology interact with the system (Dillon & Morris, 1996; Mohd, Ahmad, Samsudin, & Sudin, 2011). TAM was developed with support from IBM Canada and is rooted in the basic psychological theory known as the Theory of Reasoned Action (TRA; Ajzen & Fishbein, 1980). TAM demonstrates a pioneering research e\ufb00ort by generating a framework for explaining behavioural intentions and actual behaviour of users for new technology adoption (Koul & Eydgahi, 2017, p. 106). <\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 4.<\/strong> Original Technology Acceptance Model (Davis, 1986). Source: Maranguni\u0107, 2014.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    Some new factors were added to TAM to improve its explanatory power TAM2 was proposed by adding two groups of constructs; social influence (image, subject norms and voluntariness), and cognitive (result demonstrability, job relevance and output quality) to TAM, to improve the predictive power of perceived usefulness. <\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 5<\/strong>. TAM2. Source: Maranguni\u0107, 2014.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    The second study identified constructs that influence on perceived ease of use (Taherdoost, 2018, p. 963). <\/p>\n

    TAM is widely used in assessment of adoption of IT services which was systematically review in a study published in 2003 (Lee, Kozar, & Larsen, 2003). Meta-analysis of 101 articles published between 1986. and 2003. Found that TAM had progressed continually over time (Lee, Kozar, & Larsen, 2003, p. 768) while being employed on information system such as: E-mail, V-mail, FAX, Dial-up Systems, Communication, Systems, Windows, PC (or Microcomputer), WWW(or e-commerce), Workstation Computer, Resource Center, General Purpose Systems, Groupware, Word processor, Spreadsheet and Presentation S\/W (Lee, Kozar, & Larsen, 2003, p. 759), adoption of social media (Rauniar, Rawski, Yang, & Johnson, 2013) Al-Emran at. al. conducted a study to systematically review TAM related to M-learning studies to discuss the implications of analysis results (Al-Emran, Mezhuyev, & Kamaludin, 2018, p. 20).<\/p>\n

    In another study, Venkatesh, Morris, Davis, and Davis (2003) formulated and validated an integrated model that, was an extension of TAM and termed it a ‘Unified Theory of Acceptance and Use of Technology’ (UTAUT) (Koul & Eydgahi, 2017, p. 107)<\/p>\n

     <\/p>\n

    Unified Theory of Acceptance and Use of Technology (UTAUT)<\/strong><\/p>\n

    Venkatesh et al. (2003) argued that researchers were faced with a large number of similar constructs offered by many theories and found that they “pick and choose” constructs from the models or opt for a “favoured model”, with the result that the other models were largely ignored. Consequently, they synthesized the propositions put forth by different models of acceptance, and proposed the Unified Theory of Acceptance and Use of Technology (UTAUT; Venkatesh et al. 2003).<\/p>\n

    The UTAUT has four predictors of users’ behavioural intention and these are performance expectancy, effort expectancy, social influence and facilitating conditions. The five similar constructs including perceived usefulness, extrinsic motivation, job-fit, relative advantage and outcome expectations form the performance expectancy in the UTAUT model while effort expectancy captures the notions of perceived ease of use and complexity. As for the social context, Venkatesh et al. (2003) validation tests found that social influence was not significant in voluntary contexts. (Lai, 2017, p. 31). Maruping et. al. introduced behavioural expectation into as an externally oriented predictor of IT use and identifying its antecedents (Maruping, Hilol, Viswanath, & Brown, 2016, p. 10).<\/p>\n

     <\/p>\n

    \n

    \"\"<\/p>\n

    Figure 6.<\/strong> UTAUT as defined in Venkatesh, 2003. Source: Williams et. al., 2015.<\/em><\/p>\n<\/div>\n

     <\/p>\n

    There are numerous researches that applied UTAUT to assess acceptance of new technologies. UTAUT has been used to analyse citizen’s acceptance of e-government services in Kuwait (AlAwadhi & Morris, 2008) and in Kingdom of Saudi Arabia (Alshehri, Drew, & AlGhamdi, 2013). Tan and Juin adopted UTAUT to assess the factors affecting the use of e-learning websites in Taiwan. (Tan & Juinn, 2013). Another study tested the framework of UTAUT for understanding the main determinants of the adoption of mobile messaging applications (Hanifi Murat Mutlu, 2017). Williams et. Al. published a literature review based on analyses of 174 existing articles on UTAUT to present the current state of the UTAUT-related research (Williams, Rana, & Dwivedi, 2015, p. 469). <\/p>\n

     <\/p>\n

    Research<\/strong><\/p>\n

    For the purpose of this article, authors had conducted first in the series of research of new technology use and acceptance.<\/p>\n

     <\/p>\n

    Research goals<\/strong><\/p>\n

    Main goal is to question the measure of satisfaction within the sample, court workers and state attorney office in Croatia, with the use of new technology that converst speech to text and to define main reasons of satisfacion or dissatisfaction.<\/p>\n

     <\/p>\n

    Specific goals<\/strong><\/p>\n

    To question in which situations are the workers using said speech to text systems. <\/p>\n

    To question what are the benefits or expectations of the users with the new technology.<\/p>\n

    Define problems in technology use.<\/p>\n

    To question in which measure are the workers using similar technology in private.<\/p>\n

    Confirm differences in all the above considering sex, age and workplace.<\/p>\n

     <\/p>\n

    Method<\/strong><\/p>\n

    Questionnaire.<\/p>\n

     <\/p>\n

    Sample<\/strong><\/p>\n

    For the purpose of this article the authors analyzed 50 questioned workers from the courts and state attorney office who had implemented NEWTON Dictate speech-to-text technology.<\/p>\n

    Research conducted<\/p>\n

    Between 20.08.2018. to 10.09.2018. the authors conducted a questionnaire among court workers and state attorneys who implemented NEWTON Dictate speech-to-text technology. From the list of users we randomly contacted 50 individuals that had been using said technology for some time. Example of the questionnaire for this research phase is as follows. <\/p>\n

     <\/p>\n

    Questionnaire<\/strong><\/p>\n

    Do you accept to participate in the research and allow for your answers to be used for future processing and analyses?<\/p>\n

    a) Yes \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 b) No<\/p>\n

     <\/p>\n

    If no, abort questionnaire. <\/p>\n

    Age ________________0<\/p>\n

     <\/p>\n

    Workplace<\/p>\n

    a) Judge\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 b) Deputy of chief state attorney\u00a0\u00a0\u00a0\u00a0 c) Deputy of USKOK principal\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0
    \nd) Court advisor \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 e) Administrator\/typist <\/p>\n

     <\/p>\n

    Are you assisted by the administrator staff during document creation (i.e. Transcription in MS word, document scanning etc)?<\/p>\n

    a) Always<\/p>\n

    b) Almost always<\/p>\n

    c) Sometimes <\/p>\n

    d) I have no support<\/p>\n

     <\/p>\n

    Do you create digital documents after work hours in your work overtime? <\/p>\n

    a) Sometimes (a couple of times yearly) <\/p>\n

    b) Frequently (one a week, few times per month) <\/p>\n

    c) Never*<\/p>\n

    \u2022\u00a0 If the answer is C, skip next question. <\/p>\n

     <\/p>\n

    How necessary is for you to spend less time on document creation than now?<\/p>\n

    a) Extremely necessary <\/p>\n

    b) Necessary<\/p>\n

    c) Neither<\/p>\n

    d) Mostly not necessary <\/p>\n

    e) Completely not necessary<\/p>\n

     <\/p>\n

    How often, in everyday life, are you using speech-to-text technology (voice operations in Google search, phonebook voice search etc.).<\/p>\n

    a) Very frequently (every day or almost every day) <\/p>\n

    b) Frequently (once a week, few times per month) <\/p>\n

    c) Sometimes (few times per year)<\/p>\n

    d) Never*<\/p>\n

     <\/p>\n

    In your opinion, how useful will NEWTON Dictate solution be for you?<\/p>\n

    a) Extremely useful <\/p>\n

    b) Useful<\/p>\n

    c) Partially useful<\/p>\n

    d) Not useful at all <\/p>\n

    e) I don’t know<\/p>\n

     <\/p>\n

    Results and discussion<\/strong><\/p>\n

     <\/p>\n

    \n

    Table 1.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    Workplace<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Judge<\/strong><\/p>\n<\/td>\n

    		\n

    Deputy of chief state attorney<\/strong><\/p>\n<\/td>\n

    		\n

    Deputy of USKOK principal<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Court advisor<\/strong><\/p>\n<\/td>\n

    		\n

    Administrator\/typist<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    26<\/p>\n<\/td>\n

    		\n

    13<\/p>\n<\/td>\n

    		\n

    0<\/p>\n<\/td>\n

    		\n

    6<\/p>\n<\/td>\n

    		\n

    0<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    57,8<\/p>\n<\/td>\n

    		\n

    28,9<\/p>\n<\/td>\n

    		\n

    0,0<\/p>\n<\/td>\n

    		\n

    13,3<\/p>\n<\/td>\n

    		\n

    0,0<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/strong><\/p>\n

    Majority of questioned are judges with deputy of chief state attorney after them. The sample is lacking typists which might be a minus in this research since they are the persons that will mostly be influenced by this technology and will not be asked for their opinion. <\/p>\n

     <\/strong><\/p>\n

    \n

    Table 2.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    Are you assisted by the administrator staff during document creation (i.e. Transcription in MS word, document scanning etc)<\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Always<\/strong><\/p>\n<\/td>\n

    		\n

    Almost always<\/strong><\/p>\n<\/td>\n

    		\n

    Sometimes<\/strong><\/p>\n<\/td>\n

    		\n

    I have no support<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    18<\/p>\n<\/td>\n

    		\n

    8<\/p>\n<\/td>\n

    		\n

    16<\/p>\n<\/td>\n

    		\n

    3<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    40,0<\/p>\n<\/td>\n

    		\n

    17,8<\/p>\n<\/td>\n

    		\n

    35,6<\/p>\n<\/td>\n

    		\n

    6,7<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/p>\n

    On the other hand, judges and deputies create most of the documents with the help of administrators. <\/p>\n

     <\/em><\/p>\n

    \n

    Table 3.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    Do you create digital documents after work hours in your work overtime?<\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Sometimes (a couple of times yearly)<\/strong><\/p>\n<\/td>\n

    		\n

    Frequently (one a week, few times per month)<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Never<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    14<\/p>\n<\/td>\n

    		\n

    17<\/p>\n<\/td>\n

    		\n

    14<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    31,1<\/p>\n<\/td>\n

    		\n

    37,8<\/p>\n<\/td>\n

    		\n

    31,1<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/p>\n

    According to the results of Table 3 these type of work is done everyday and could be considered usual in justice occupation. There are factual differences in the type of judicial, or state attorneys, work and the capacities of certain courts considering the field it serves. Some of them are, therefore, field workers, some work from home and some are simply working out of hours.<\/p>\n

     <\/strong><\/p>\n

    \n

    Table 4.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    How necessary is for you to spend less time on document creation than now?<\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Extremely necessary<\/strong><\/p>\n<\/td>\n

    		\n

    Necessary<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Neither<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Mostly not necessary<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Completely not necessary<\/strong> <\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    8<\/p>\n<\/td>\n

    		\n

    20<\/p>\n<\/td>\n

    		\n

    3<\/p>\n<\/td>\n

    		\n

    2<\/p>\n<\/td>\n

    		\n

    0<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    17,8<\/p>\n<\/td>\n

    		\n

    44,4<\/p>\n<\/td>\n

    		\n

    6,7<\/p>\n<\/td>\n

    		\n

    4,4<\/p>\n<\/td>\n

    		\n

    0,0<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/strong><\/p>\n

    As seen in Table 4, such jobs are quite demanding for the sample with more than 60% considering they extremely need, or at least need, to use less time for digital document creation.<\/p>\n

     <\/strong><\/p>\n

    \n

    Table 5.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    How often, in everyday life, are you using speech-to-text technology (voice operations in Google search, phonebook voice search etc.).<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Very frequently (every day or almost every day)<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Frequently (once a week, few times per month)<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Sometimes (few times per year<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Never<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    1<\/p>\n<\/td>\n

    		\n

    5<\/p>\n<\/td>\n

    		\n

    10<\/p>\n<\/td>\n

    		\n

    28<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    2,2<\/p>\n<\/td>\n

    		\n

    11,1<\/p>\n<\/td>\n

    		\n

    22,2<\/p>\n<\/td>\n

    		\n

    62,2<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/strong><\/p>\n

    In everyday life approximately 40% use at least sometimes some of the technologies that converts voice to text. It can be assumed that those are Internet browsers and mobile phone voice to text messages. IT companies are promoting the use of this technology so it can be expected that the number of users will rise in time. Education that this company is doing in Croatia will certainly influence the development, use and understanding of this technology in general.<\/p>\n

     <\/strong><\/p>\n

    \n

    Table 6.<\/em><\/p>\n\n\n\n\n\n
    \n

     <\/p>\n<\/td>\n

    		\n

    In your opinion, how useful will NEWTON Dictate solution be for you?<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

    Extremely useful<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Useful<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Partially useful<\/strong> <\/strong><\/p>\n<\/td>\n

    		\n

    Not useful at all<\/strong><\/p>\n<\/td>\n

    		\n

    I don’t know<\/strong><\/p>\n<\/td>\n<\/tr>\n

    \n

     f<\/p>\n<\/td>\n

    		\n

    14<\/p>\n<\/td>\n

    		\n

    18<\/p>\n<\/td>\n

    		\n

    4<\/p>\n<\/td>\n

    		\n

    0<\/p>\n<\/td>\n

    		\n

    5<\/p>\n<\/td>\n<\/tr>\n

    \n

     %<\/p>\n<\/td>\n

    		\n

    31,1<\/p>\n<\/td>\n

    		\n

    40,0<\/p>\n<\/td>\n

    		\n

    8,9<\/p>\n<\/td>\n

    		\n

    0,0<\/p>\n<\/td>\n

    		\n

    11,1<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

     <\/p>\n

    Not one person responded that the new technology will be not useful at all. Majority (over 70%) thinks that the new technology will be useful for them. These results confirm the awareness of justice workers for optimisation and IT advancement of their system.<\/p>\n

    This questionnaire consists of many more questions which give way for various research and insight into use of new, innovative technology. Another research will be conducted after 3 years on the same sample of 700 people (50 was sample size in this research) with more thorough understanding of users’ approach to new technology. The most important being the information that there is only 6,7% of users without assistance which might, in general, raise opinion that the users should now do the work themselves which might turn them away from using this type of technology. The users that have no assistant are used to generate documents and are willing to use any tool to expedite that process. In practice, targeting and sound management is of great importance in determining the users of new technology. The conclusion is that the series of research in this specific technology use is still relatively new and sample sizes are smaller which should make our research series quite useful and influential.<\/p>\n

     <\/p>\n

    Bibliography:<\/strong><\/p>\n

    Ajzen, I. (1985). From intentions to actions: A theory of planned behavior. In J. Kuhl, & J. Beckman (Eds.), Action control: From cognition to behavior<\/em> (pp. 11-39). Heidelberg.<\/p>\n

    AlAwadhi, S., & Morris, S. A. (2008). The Use of the UTAUT Model in the Adoption of E-government Services in Kuwait. 1st Hawaii International Conference on System Sciences – 2008.<\/em><\/p>\n

    Al-Emran, M., Mezhuyev, V., & Kamaludin, A. (2018). Technology Acceptance Model in M-learning context: A systematic review. Computers & Education, 125<\/em>, 389-412. doi:10.1016\/j.compedu.2018.06.008.<\/p>\n

    Alshehri, M., Drew, S., & AlGhamdi, R. (2013, April). Analysis of citizens’ acceptance for E-government services: Applying the UTAUT model.<\/em> Retrieved September 01, 2019, from ResearchGate: https:\/\/www.researchgate.net\/publication\/258841651_Analysis_of_Citizens_Acceptance_for_E-government_Services_Applying_the_UTAUT_Model.<\/p>\n

    Chatterton, T. (2011, December). An introduction to thinking about `energy behaviour’: A multi-model approach.<\/em> Retrieved from ResearchGate.com.<\/p>\n

    Davis, F. D. (1991). User acceptance of information technology: system characteristics, user perceptions and behavioural impacts. Int. J. Man – Machine Studies, 38<\/em>, 475-487.<\/p>\n

    Encyclopedia.com. (2019). "new technology"<\/em>. Retrieved 09 06, 2019, from A Dictionary of Sociology: https:\/\/www.encyclopedia.com\/social-sciences\/dictionaries-thesauruses-pictures-and-press-releases\/new-technology.<\/p>\n

    Hanifi Murat Mutlu, A. D. (2017). UNIFIED THEORY OF ACCEPTANCE AND USE OF TECHNOLOGY: THE ADOPTION OF MOBILE MESSAGING APPLICATION.<\/em> Retrieved 08 19, 2019, from Researchgate: https:\/\/www.researchgate.net\/publication\/317067606_Unified_theory_of_acceptance_and_use_of_technology_The_adoption_of_mobile_messaging_application\/fulltext\/59277aa9aca27295a800e922\/Unified-theory-of-acceptance-and-use-of-technology-The-adoption-of-mobile.<\/p>\n

    Ilin, V., Iveti\u0107, J., & Simi\u0107, D. (2017). Understanding the determinants of e-business adoption in ERP-enabled firms and non-ERP-enabled firms: A case study of the Western Balkan Peninsula. Technological Forecasting & Social Change<\/em>(125), 206-223.<\/p>\n

    Isleem, M. I. (2003). RELATIONSHIPS OF SELECTED FACTORS AND THE LEVEL OF COMPUTER USE FOR INSTRUCTIONAL PURPOSES BY TECHNOLOGY EDUCATION TEACHERS IN OHIO PUBLIC SCHOOLS: A STATEWIDE SURVEY. Dissertation.<\/em> The Ohio State University.<\/p>\n

    Koul, S., & Eydgahi, A. (2017). A systematic review of technology adoption frameworks and their applications. Journal of Technology Management & Innovation<\/em>, 106-113.<\/p>\n

    Lai, P. (2017). THE LITERATURE REVIEW OF TECHNOLOGY ADOPTION MODELS AND THEORIES FOR THE NOVELTY TECHNOLOGY. JISTEM – Journal of Information Systems and Technology Management, 14<\/em>(1), 21-38. doi: 10.4301\/S1807-17752017000100002.<\/p>\n

    Lee, Y., Kozar, K., & Larsen, K. (2003, January). The Technology Acceptance Model: Past, Present, and Future. Communications of the Association for Information Systems, 12<\/em>, 752-780. doi:DOI: 10.17705\/1CAIS.01250.<\/p>\n

    Maranguni\u0107, N., & Grani\u0107, A. (2014). Technology acceptance model: a literature review from 1986 to 2013. Universal Access in the Information Society, 14<\/em>(1), 81-95.<\/p>\n

    Maruping, L., Hilol, B., Viswanath, V., & Brown, S. A. (2016). Going Beyond Intention: Integrating Behavioral Expectation Into the Unified Theory of Acceptance and Use of Technology. JOURNAL OF THE ASSOCIATION FOR INFORMATION SCIENCE AND TECHNOLOGY<\/em>. doi:10.1002\/asi.23699.<\/p>\n

    Momani, A., & Mamoum, J. (2017). The Evolution of Technology Acceptance Theories. International Journal of Contemporary Computer Research (IJCCR)<\/em>.<\/p>\n

    Pulikanti, S., & Habib, K. N. (2016, January). Investigating the Choice Making Behaviour of Transport Users: The Role of Psychology and Choice Contexts in Commuting Mode Choice Process.<\/em> Retrieved 09 05, 2019, from Researchgate.com: file:\/\/\/C:\/Users\/Ma%C5%A1a\/Downloads\/ChoiceMakingBehviour_Shashank-Habib_V03.pdf.<\/p>\n

    Rauniar, R., Rawski, G., Yang, J., & Johnson, B. (2013). Technology acceptance model (TAM) and social media usage: an empirical study on Facebook. Journal of Enterprise Information Management, 27<\/em>(1), 6-30. doi:DOI 10.1108\/JEIM-04-2012-0011.<\/p>\n

    Rogers, E. M. (1983). DIFFUSION OF INNOVATIONS<\/em> (3rd ed.). The Free Press, A Division of Macmillan Publishing Co., Inc.<\/p>\n

    Sahin, I. (2006). DETAILED REVIEW OF ROGERS’ DIFFUSION OF INNOVATIONS THEORY AND EDUCATIONAL TECHNOLOGY-RELATED STUDIES BASED ON ROGERS’ THEORY. The Turkish Online Journal of Educational Technology \u2013 TOJET, 5<\/em>(2).<\/p>\n

    Scherer, R., Siddiq, F., & Tondeur, J. (2018). The technology acceptance model (TAM): A meta-analytic structural equation modeling approach to explaining teachers’ adoption of digital technology in education. Computers & Education (Accepted manuscript)<\/em>. doi:https:\/\/doi.org\/10.1016\/.<\/p>\n

    Taherdoost, H. (2018). A review of technology acceptance and adoption models and theories. Procedia Manufacturing 22<\/em>, 960-967.<\/p>\n

    Tan, P., & Juinn, B. (2013). Applying the UTAUT to Understand Factors Affecting the Use of English E-Learning Websites in Taiwan. SAGE Open<\/em>. doi:https:\/\/doi.org\/10.1177\/2158244013503837.<\/p>\n

    Venkatesh, V., Morris, G., Davis, M. &., & Gordon & Davis, F. (2003). Acceptance of Information Technology: Toward a Unified View. MIS Quarterly<\/em>, 425-478.<\/p>\n

    Weidman, J., Young-Corbett, D., Fiori, C., Koebel, T., & Montague, E. (n.d.). Innovative Solutions for Compliance and Research Management.<\/em> Retrieved August 20, 2019, from Prevention through Design: Use of the Diffusion of Innovation Model to Predict Adoption: https:\/\/www.irbnet.de\/daten\/iconda\/CIB_DC24386.pdf.<\/p>\n

    Wikipedia. (2019, Septmeber 06). Diffusion of innovations<\/em>. Retrieved from Wikipedia.org: https:\/\/en.wikipedia.org\/wiki\/Diffusion_of_innovations.<\/p>\n

    Williams, M. D., Rana, N., & Dwivedi, Y. K. (2015). The unified theory of acceptance and use of technology (UTAUT): A literature review. Journal of Enterprise Information Management<\/em>. doi:DOI: 10.1108\/JEIM-09-2014-0088.<\/p>\n

     <\/p>\n

    Preliminarna komunikacija i istra\u017eivanje
    \nu serijama humanisti\u010dke sociologije:<\/p>\n

    Modeli prihva\u0107anja novih tehnologija na radnom mjestu<\/p>\n

    kroz utjecaj komunikacije na pona\u0161anje pojedinca<\/span><\/strong><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/strong><\/em><\/p>\n

     <\/span><\/p>\n


    \nNovom tehnologijom naziva se bilo koji skup produktivnih tehnika koji nudi zna\u010dajna pobolj\u0161anja. Ono \u0161to se vidi kao novo o\u010dito je podlo\u017eno neprestanoj redefiniciji, budu\u0107i da se doga\u0111aju uzastopne promjene u razvoju tehnologije. Dru\u0161tveni i politi\u010dki u\u010dinak novih tehnologija slo\u017een je i podlo\u017ean razlikama u upravlja\u010dkim strategijama, otporu radnika i mno\u0161tvom drugih kulturnih i politi\u010dkih okolnosti. Korisni\u010dko usvajanje novih tehnologija i modela koji obja\u0161njavaju njihova pona\u0161anja je aktualan istra\u017eiva\u010dki problem.<\/em><\/p>\n

          <\/span><\/p>\n


    \nUtvr\u0111ivanje \u010dimbenika koji utje\u010du na prihva\u0107anje novih tehnologija razumijeva se razvojem modela prihva\u0107anja tehnologije i teorija s razli\u010ditim teoretskim uvidima, varijablama i mjerenjima. Prepoznavanje potreba pojedinaca ujedno je i prepoznavanje \u010dimbenika koji utje\u010du na prihva\u0107anje ili odbijanje novih tehnologija. Istra\u017eiva\u010di danas mogu konceptualizirati modele prihva\u0107anja koji mogu utjecati na prethodne, trenuta\u010dne, ali i budu\u0107e primjene navedenih modela. Tijekom studije slu\u010daja, 50 korisnika nove tehnologije u Hrvatskoj je ispitano za prednosti i mane te je zaklju\u010deno da \u0107e ve\u0107ina imati koristi od iste.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> nove tehnologije, prihva\u0107anje tehnologije, modeli prihva\u0107anja tehnologije, dru\u0161tvena humanistika, komunikologija, interakcija \u010dovjeka i ra\u010dunala.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

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    \n\n\n\n
    \"inmediasresno16\"<\/p>\n

    \n  9(16)#8 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.8<\/a>
    \nUDK 2-18:004.8<\/p>\n

    Pregledni \u010dlanak<\/p>\n

    Review article<\/p>\n

    Primljeno: 17.02.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Fulvio \u0160uran<\/a><\/span><\/p>\n

    Sveu\u010dili\u0161te Jurja Dobrile u Puli, Hrvatska
    \nfsuran@unipu.hr<\/p>\n

    Sloboda na rubu novih medija<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (426 KB), Hrvatski, Str. 2579 – 2592
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/em><\/strong><\/p>\n

     <\/span><\/p>\n

    Nove tehnologije vode nas u umjetnu dimenziju stvarnosti u kojoj se svakodnevna objektivna i opipljiva realnost pretvara u nematerijalne entitete, u digitalne informacije. Medijska hipnoza favorizira tromost kriti\u010dke svijesti i eti\u010dke savjesti, dok prikazane slike pridonose strukturiranju takozvane \u201cpatologije normalnosti\u201d koja, upravo zato \u0161to je \u0161iroko rasprostranjena, ostaje nezapa\u017eena. Treba pojasniti da se ne radi samo o novim tehnologijama, ve\u0107 o novom modelu dru\u0161tva koji se uspostavlja i koji uklju\u010duje razli\u010dite aspekte mi\u0161ljenja, osje\u0107aja i djelovanja \u010dovjeka, preoblikovane djelatno\u0161\u0107u novih medija. Poku\u0161at \u0107e se stoga preispitati, za njihovu egzistencijalnu, dru\u0161tvenu i politi\u010dku vrijednost neka posebno zna\u010dajna podru\u010dja ovdje obra\u0111ene poveznice (linka) jedne jedinstvene tematike: \u010dovjeka.<\/em><\/p>\n

     <\/p>\n

    Klju\u010dne rije\u010di:<\/em><\/strong> svijet kao predod\u017eba i smisao, du\u0161a, identitet, prostor\/vrijeme, iskustvena dimenzija, pam\u0107enje, pasivnost, informacija, masa vs masifikacije, kriti\u010dko mi\u0161ljenje, gra\u0111anska participacija, sloboda.<\/em><\/p>\n

     <\/p>\n

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    Uvod (uz Heraklita) <\/em><\/strong><\/p>\n

    Ve\u0107 u 6. stolje\u0107u p. n. e., dakle u samu zoru zapadne misli, Heraklit zvan ‘mra\u010dni’ smatrao je da je na\u010delo koje iskazuje su\u0161tinu bitka neprestana i vje\u010dna promjena svega<\/a>[97<\/strong><\/span>]<\/sup><\/a>, i to u vidu nevidljivog sklada prirode<\/a>[98<\/strong><\/span>]<\/sup><\/a> imanentno cjelini<\/a>[99<\/strong><\/span>]<\/sup><\/a> i u neprekidnoj napetosti svojih suprotnosti<\/a>[100<\/strong><\/span>]<\/sup><\/a> koje u su\u0161tini su jedno<\/a>[101<\/strong><\/span>]<\/sup><\/a>. A Logos, kozmi\u010dki logos koji upravlja stvarima, razumno je na\u010delo dostupno svim ljudima i pristupaju\u0107i kojemu mogu\u0107e je shvatiti stvarnost u svom jedinstvu.<\/p>\n

    No ima sve vi\u0161e ‘spava\u010da’, rekao bi Heraklit, koji ne prepoznaju glas razuma i stoga se odri\u010du kozmi\u010dkog logosa i \u017eive kao ovce koje potrebuju nekoga da bi ih vodio za ruku<\/a>[102<\/strong><\/span>]<\/sup><\/a>, a sve manje onih koji su dosegli stanje ‘budnosti’<\/a>[103<\/strong><\/span>]<\/sup><\/a>, \u0161to i jest prava su\u0161tina ljudskosti<\/a>[104<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Dakle, u toj staroj pri\u010di: umrtvljeni intelekt ve\u0107ine ljudi, uklju\u010duju\u0107i i mnoge (takozvane) mudrace<\/a>[105<\/strong><\/span>]<\/sup><\/a>, stvarnost prepu\u0161ta kratkovidnom pogledu ‘carpe diem-a’ ve\u0107ine<\/a>[106<\/strong><\/span>]<\/sup><\/a>, kompromitiraju\u0107i cjelovitu viziju toliko potrebnu razumijevanju dubine stvari. Cjelovitost koju se dosti\u017ee jedino posredstvom izvorne filozofske spoznaje, znanstveno neograni\u010davane i neograni\u010davaju\u0107e u posebnim i nepovezanim limitiraju\u0107im cjelinama<\/a>[107<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Danas je filozofija ponovo pozvana da daje svoj doprinos, da ‘ulovi’ prvotno na\u010delo vi\u0161estrukosti koje povremeno upravlja stvarno\u0161\u0107u; da ljudima govori iz unutra\u0161njosti onog logosa koji je jedino sredstvo prikazivanja istine koja nije dostupna onima koji znaju mnoge stvari, specijaliziranim tehni\u010darima, slu\u017ebenicima znanstveno-tehnolo\u0161kog aparata \u010dije im mnogoznanje omogu\u0107ava da uspje\u0161no upravljaju tehnolo\u0161kom opremom<\/a>[108<\/strong><\/span>]<\/sup><\/a>, ve\u0107 onima koji znaju kako dobro upravljati razumom. <\/p>\n

    Stoga, vi\u0161e nego ikada prije, filozofsko razmatranje mora biti usmjereno na uvi\u0111anje imanentnog smisla stvarnosti u svojoj cjelini i to u kontekstu istra\u017eivanja koji sadr\u017eava osobine vje\u010dne \u017eivotne misije, vra\u0107aju\u0107i se tako na ono prvobitno zvanje, toliko potrebno da bi se shvatilo suvremeni trenutak u kojemu se \u010dovjek suo\u010dava s epohalnom prekretnicom koja ga utapa u kognitivnoj nezgrapnosti. To \u010dini da \u010dovjek ostaje zarobljen sigurnosnim granicama sveop\u0107eg konzumerizma unutar kojeg nestaje svaki zaostali odjek zna\u010denja.<\/p>\n

     <\/p>\n

    Homo technologicus i izvorna filozofija <\/strong><\/em><\/p>\n

    Radi se o egzistencijalno va\u017enom zadatku za filozofiju ako se ima u vidu da, u za\u010de\u0107u tre\u0107eg tisu\u0107lje\u0107a, suvremeni \u010dovjek ili homo technologicus, sve vi\u0161e iskazuje izuzetnu intelektualnu sljepo\u0107u naslije\u0111enu iz kulture dvadesetog stolje\u0107a. Uz kulturno obzorje, koje sa svojim zadivljuju\u0107im znanstveno – tehnolo\u0161kim napretkom, tako\u0111er \u2013 posredstvom redukcionisti\u010dke metode koja dekontekstualizira, razdvaja i zatvara znanja u granicama paradoksalnih hiper – specijalizacija, prenio je i (nevjerojatnu) neosjetljivost za sveop\u0107e (globalne) i slo\u017eene probleme<\/a>[109<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Neprimjerenost ovih tradicionalnih kognitivnih alata u potpunosti iskrsava pojavom kvalitativno novih fenomena koji su redizajnirali zemljovid ljudskog svijeta u obliku planetarne perspektive. Naime, novija ra\u010dunalna tehnologija otvorila je novi epistemolo\u0161ki horizont s \u010dijim smo suo\u010davanjem potpuno razoru\u017eani, a trenutna neadekvatnost, koja mo\u017ee \u010dovjeka uvesti u vrtoglavost bez-smislenosti, mo\u017ee se samo eksponencijalno pove\u0107ati, pod pritiskom ubrzanja promjena uvedena od novije tehnolo\u0161ke ere neograni\u010denih mogu\u0107nosti ali i neograni\u010denih strahova i tjeskoba.<\/p>\n

    Stoga zadr\u017eati novog \u010dovjeka unutar zastarjelog konceptualnog okvira tehnolo\u0161kog \u010dinovnika donekle odgovara istjerivanju strahova od nepoznatog ocjenjuju\u0107i ih neprimjerenim parametrima utemeljenima na vrijednostima preuzetim iz referentne aksiomatike stvorene da bi se odgovorilo na pitanja druga\u010dijih, pro\u0161lih konteksta. <\/p>\n

    No umjesto da se nastavi u toj koherentnoj tjeskobi, \u010dije zadovoljavanje vodi \u010dovjeka do halucinacija koje sam proizvodi dezorijentiran upori\u0161nim to\u010dkama koje nemaju vi\u0161e nikakvu vrijednost ni u jednoj konceptualnoj mapi, nu\u017eno je nau\u010diti preispitati ljudsko stanje. Naime, da bi se razumjela evolucijska stvarnost sada\u0161njice nu\u017eno je prepoznati pojavu nove paradigme, jer zadr\u017eati se na stati\u010dkim, krutim i kristaliziranim kognitivnim mapama poput onih koje \u0161kola i sveu\u010dili\u0161te i dalje predla\u017eu, istozna\u010dno je potpisivanju izbora vlastitog izumiranja. To nije suludo, ve\u0107 glupo, suvi\u0161e glupo, dakle stupanj ni\u017ee od nietzscheanskog ‘ljudskog, odvi\u0161e ljudskog’.<\/p>\n

    Dakle, ako taj ‘vreli novi svijet’ potrebuje jedno adekvatno razumijevanje, tada se filozofija kao ‘spoznaja znanja’<\/a>[110<\/strong><\/span>]<\/sup><\/a> mora obvezati da ju i nudi, i to bez ikakvih distopijskih i utopijskih primjedbi, jer trenutno nije korisno ‘odlu\u010divati’ kako bi se svijet trebao mijenjati, ve\u0107 shvatiti to novo stanje (stvari). Potrebno je dakle znati se postaviti u odnosu na nove egzistencijalne granice (u obliku sigurnosnih ograni\u010denja), za \u0161to je potrebno shvatiti novi statut stvarnosti, a ne ogor\u010deno poku\u0161ati povratiti stari poredak stvari cenzuriraju\u0107i bilo kakvo odstupanje. Zadatak filozofije je dakle obrazlo\u017eiti novo poimanje stvari osmi\u0161ljavaju\u0107i, povra\u0107aju\u0107i i obrazla\u017eu\u0107i pojmove koje se nalaze u temelju ljudskog postojanja kao postajanje. A to i dalje odgovara na upit za\u0161to, i samo za\u0161to. Dakle ne vi\u0161e kako \u017eivjeti ve\u0107 za\u0161to \u017eivjeti. Samo na taj na\u010din filozofija mo\u017ee ‘zaraditi’ onu "figuru novog intelektualnog carstva<\/em>"<\/a>[111<\/strong><\/span>]<\/sup><\/a>, i iz te povlasti krenuti u osvajanje prikladnijih kognitivnih kategorija. <\/p>\n

     <\/p>\n

    Novi \u010dovjek i smisao \u017eivljenja<\/em><\/strong><\/p>\n

    To zna\u010di da spoznaja ne smije biti tuma\u010dena kao shema, kao jamstvo (platonske transcendencije) da "postoji a priori oblik za uklanjanje neizvjesnosti<\/em>", ve\u0107 kao "alat za generiranje najrelevantnije mogu\u0107e spoznaje u odnosu na kontekst u kojem se predmet postavlja<\/em>"<\/a>[112<\/strong><\/span>]<\/sup><\/a>. A to zna\u010di da mora dovesti i do nove i druga\u010dije razine svjesnosti, jer se radi o znanju koje se neminovno mora poistovjetiti s \u010dinom zna\u010denja koji ljudskoj spoznaji, kao djelovanje, omogu\u0107uje da se automatski reorganizira u adekvatno u\u010dinkovite module i u domeni te nove stvarnosti koju \u010dovjek redizajnira. To treba \u010diniti kontekstualno pitanjima koja iz \u010dovjeka kao dinami\u010dna stvarnost neprekidno proizlaze, zahtijevaju\u0107i obnovu vlastitih kategorija, evoluiraju\u0107i zajedno s kulturnim zahtjevima koje on sam odre\u0111uje u svom \u017eivotnom procesu, kao spoj rada i spoznaje koji se me\u0111usobno isprepli\u0107u u kru\u017enom tijeku stvari. <\/p>\n

    Protivno, postoji rizik da \u010dovjek (p)ostane zarobljenik vlastitih egzistencijalnih artikulacija, iako nestalih iz okvira stvarnosti. U toj perspektivi svaki se kognitivni napor konfigurira kao \u010din samo-oblikovanja i istovremeno restrukturiranja okolnog svijeta. Radi se o ne\u010demu \u0161to se ne mo\u017ee vi\u0161e odga\u0111ati u digitalno doba \u010dovjeka. <\/em><\/strong>Naime, ako se poku\u0161a re-aktivirati refleksivnu praksu izvorne filozofije koja \u010dovjeka \u010dini \u010dovjekom kao svjesnim bi\u0107em prakse, ono \u0161to \u0107e se tada filozofima prikazati, u tek zapo\u010detom 21. stolje\u0107u, bit \u0107e radikalno transformirana stvarnost.<\/p>\n

     <\/p>\n

    Dobro do\u0161li u digitalno doba <\/em><\/strong><\/p>\n

    Radi se o spoznaji da se nakon Gutenbergove galaksije u\u0161lo u razdoblje digitalne galaksije \u0161to je bilo i neizbje\u017eno, s internetom kao tkanjem cjelokupnog ljudskog \u017eivota. <\/p>\n

    Suvremeno informacijsko dru\u0161tvo novi je izazov koji poziva na dodatnu svijest, i to naro\u010dito onih koji pridr\u017eavaju\u0107i se kategorija koje se otapaju u pokretnoj paradigmi ljudskog uma i dalje inzistiraju u ne-prepoznavanju onoga \u0161to svakodnevno do\u017eivljavaju i spoznajom i djelovanjem. Naime, iako je suvremeni \u010dovjek uronjen u novu paradigmu, jo\u0161 vlada ona redukcionisti\u010dka paradigma koju je uspostavila moderna znanost i koja je postepeno atrofirala svaku ljudsku naklonost kontekstualizaciji. <\/p>\n

    To zna\u010di da nas toliko spominjana suvremena globalizacija koja svijetom vlada od kraja dvadesetog stolje\u0107a, hvata potpuno nespremne, a ponekad i neprijateljski naklonjene prema novim i slo\u017eenijim kognitivnim pona\u0161anjima. Razlog le\u017ei u tome da jo\u0161 nismo metabolizirali \u010dinjenicu da suvremeno \u010dovje\u010danstvo \u017eivi u kibernetskom prostoru, u virtualnom i interaktivnom okru\u017eenju karakteriziranom komunikacijom a ne teritorijalno\u0161\u0107u. Radi se o okru\u017eenju dizajniranom uporabom ra\u010dunala, koja otvaraju i zatvaraju trenutne kontakte i bri\u0161u svaku prostorno – vremensku granicu da bi se dezorijentirano kretali u istodobnom su\u017eivotu svega i sva\u010dega, kao proizvod izblje\u0111ivanja granica izme\u0111u vanjskog i unutarnjeg svijeta, \u0161to od suvremenog \u010dovjeka zahtijeva da kao samo-refleksivno bi\u0107e adekvatno obnovi arhitekturu svog uma. Naime, \u010dovjek se danas nalazi u sredi\u0161tu velike kognitivne revolucije te je stoga pozvan osvijestiti svoje djelovanje i razmisliti o svojoj preobrazbi.<\/p>\n

    Va\u017eno je shvatiti da je globalizacija mre\u017ee proizvela jedinstvenu generaciju, koja se razlikuje od prethodne i koja se suo\u010dava s pote\u0161ko\u0107ama tranzicije, ne izostavljaju\u0107i pritom i nadolaze\u0107u, tj. onu koja \u0107e nastaniti potpuno novi svijet i to u su\u017eivotu s roditeljima. Generacije su to koje otkrivaju digitalnu su\u0161tinu iz koje izvire nova logika stvarnosti. Sve je u tome da se nju razumije, a za to je itekako potrebna filozofija koja svemu tome mora dati i adekvatni smisao stvari. Naime, ako se \u010dovjekova osobnost sastoji od projiciranja zna\u010denja, budu\u0107i da se njegova su\u0161tina izra\u017eava u sposobnosti organiziranja vlastite osjetilnosti oko smislenog svemira zna\u010denja, tada, da bi shvatili novije generacije u nastajanju, neminovno je govoriti i njihov jezik, jer \u0107e samo na taj na\u010din biti mogu\u0107e shvatiti kako proizvode i crpe zna\u010denja. <\/p>\n

    Stoga ne\u0107e biti te\u0161ko uvidjeti da nova generacija ne prakticira linearnu logiku \u010dija je namjena tra\u017eiti podatke koje treba potvrditi, ve\u0107 je usmjerena tkanju mre\u017ea znanja i u pronala\u017eenju novih, efikasnijih odnosa. To zna\u010di da se za digitalnu generaciju, ili kako ih se jo\u0161 naziva ‘nove barbare’, promijenio prostor varijanti<\/em>: neka vrsta (Vadim) Zelandovog digitalnog transurfinga<\/strong><\/em><\/a>[113<\/strong><\/span>]<\/sup><\/a> u kojemu se nalazi smisao a to zna\u010di i sam na\u010din pristupa. Na taj na\u010din perspektiva slo\u017eenosti postaje najprikladnija u suo\u010davanju digitalne su\u0161tine, a upravo filozofska djelatnost, kao \u010dista ljubav prema spoznaji, mo\u017ee pridonijeti da se \u010dovjek distancira od samoga sebe, u trenutku kada zarobljen protokom procesa koji sam generira poput digitalizacije mozga, riskira zarobljavanje u mehanizmima pojednostavljenja koji mogu ugroziti i sam ljudski identitet. <\/p>\n

    Digitalna su\u0161tina je ta koja danas ocrtava svijet, a da bi prou\u010dili njezinu arhitekturu kako bi bolje komunicirali s novim \u010dovjekom koji tu bit iskazuje, potrebna je i nova pismenost, koja u tom dijalo\u0161kom procesu ne\u0107e zanemarivati ljudsku potrebu da paralelno s digitalnom inteligencijom, razvija i digitalnu mudrost<\/a>[114<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

     <\/p>\n

    Homo sapiens digitalis ili \u010dinovnik?<\/em><\/strong><\/p>\n

    Nije vi\u0161e mogu\u0107e sakriti se u apodikti\u010dkim pojednostavljenjima i u apstraktnim definicijama i nasloniti se na stvarnost, znati\u017eeljom onih koji neumorno uzimaju iz samog izvora smisla, ne egzorciraju\u0107i svaku dvozna\u010dnost. <\/p>\n

    Drugim rije\u010dima, svjesno razmi\u0161ljati o trenutnoj evoluciji stvarnosti zna\u010di uloviti se u ko\u0161tac, suo\u010diti se s tranzicijom koja od digitalne inteligencije vodi do digitalne mudrosti dekretiraju\u0107i njezinu integraciju u samo-regulirani krug ljudskog \u017eivota u vidu digitalnog homo sapiensa. <\/p>\n

    Me\u0111utim, da bi to u\u010dinili, potrebno je posjedovati „hrabrost filozofa<\/em><\/a>[115<\/strong><\/span>]<\/sup><\/a>, hrabrost suo\u010davanja sa slo\u017eenom, kontradiktornom, neuhvatljivom i vje\u010dnom metamorfozom, ne skrivaju\u0107i se iza neprekidnih poku\u0161aja neumjerenih i preuranjenih pojednostavljenja<\/em>“<\/a>[116<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    To zna\u010di da (izvornim) filozofima preostaje suo\u010davanje s ozbiljnim razmi\u0161ljanjem o promjenama koje svjedo\u010dimo, sa sposobno\u0161\u0107u razumijevanja koje se dosti\u017ee osloba\u0111anjem uma od bilo kojih prethodnih pretpostavki i stajali\u0161ta, tj. polaze\u0107i od \u0161irine izvornog filozofskog pogleda, koji je oduvijek najbolji (ako ne i jedini) tuma\u010d ljudskog poriva da se prodre u smisao stvari. U takvoj perspektivi, humanizirati digitalno zna\u010di i mudro ga upotrijebiti, svjestan da dinamika okrenuta napretku ljudske povijesti oduvijek ima (povla\u0161tenu) pozornost filozofije. <\/p>\n

    Ne\u0161to sli\u010dno nalazimo i u Platonovom razmatranju o va\u017enosti pojave pisma – koji u Fedru, kroz Sokrata, prepri\u010dava mit o izumu pisanog slova kao najve\u0107oj tehnolo\u0161koj inovaciji u komunikaciji<\/a>[117<\/strong><\/span>]<\/sup><\/a>, \u0161to je mogu\u0107e povezati s doga\u0111ajem poput eksplozije digitalne revolucije. Naime i jedno i drugo zahtijeva ozbiljno filozofsko razmi\u0161ljanje o utjecaju u smislu zna\u010denja o kojemu filozofi prvi moraju razglabati, svjesni \u010dinjenice da sveop\u0107a ‘invazija’ tehnologije u okviru ljudskog postojanja, od komunikacije do informacija utje\u010de i dalje \u0107e utjecati i na sam temelj ljudskosti, s obzirom na pojam reciprocitetne rekurzije izme\u0111u znanja i ljudskog djelovanja, fenomenolo\u0161ki izra\u017eena dato\u0161\u0107u \u017eivota po sebi. <\/p>\n

    Uzimaju\u0107i s toga u obzir ono \u0161to se s odre\u0111enog gledi\u0161ta mo\u017ee kvalificirati kao digitalno poja\u010danje kognitivne sfere, potrebno je da se ta evolucija na odgovaraju\u0107i na\u010din provede i unutar sfere prakti\u010dne mudrosti, s napomenom da digitalna mudrost ne podrazumijeva jednostavnu spretnost u uporabi digitalne tehnologije koja je po sebi logi\u010dna i koja, kao takva, omogu\u0107uje \u0161iroku lepezu tehnolo\u0161ke manipulacije, i to kako u pozitivne tako i u destruktivne svrhe. Ali, \u0161to je za mene jo\u0161 i gore, to \u010dini u oblicima digitalne gluposti, i to od zanemarivanja citiranja izvora i sadr\u017eaja do svjesnog poku\u0161aja nano\u0161enja \u0161tete drugima. Ako je, me\u0111utim, valjano educirana, mo\u017ee se odnositi i na mogu\u0107nost dono\u0161enja eti\u010dko – moralno ispravnijih odluka: pristupom ve\u0107oj koli\u010dini podataka, na temelju dublje analize i sposobnosti formuliranja predvi\u0111anja i utvr\u0111ivanja prioriteta kao rezultata sinergije izme\u0111u ljudske inteligencije i digitalne simulacije, koja ostaje nedostupna ne-sinergisti\u010dkom umu. Naime, osobina je idiotizma a ne mudrosti dr\u017eati se imaginarnih sigurnosnih granica, ili prepustiti se nesvjesnoj struji doga\u0111aja umjesto svjesnog zalaganja u njezinom upravljanju, uzimaju\u0107i uvijek u obzir temeljne osobine ljudskosti. <\/p>\n

    Dozvoliti da se heraklitovsko – descartesovski ‘COGITO’ svodi na ra\u010dunanje, a time i prilago\u0111avanje ljudske inteligencije inteligenciji ra\u010dunala kao funkcionalnom sustavu koji djeluje unutar znanstveno – tehnolo\u0161kog aparata, neprihvatljivi je oblik redukcionizma upravo zato \u0161to su brojevi apstrakcija koja, zanemaruju\u0107i pravi smisao velikog dijela informacija pojednostavljuju ljudsku slo\u017eenost u korist kognitivne ekonomije. To zna\u010di da je du\u017enost (\u0161to ne zna\u010di i nu\u017enost) izvornih filozofa (‘ljudi filozofa’) zauzeti poziciju aktivnog a ne pasivnog promatra\u010da doga\u0111aja (tu se misli na renesansno razdoblje a u moderno vrijeme na 1968. godinu), \u010dega se ve\u0107ina suvremenih akademskih filozofa odrekla trijumfom znanstveno – tehnolo\u0161kog aparata koji, kao evolucija moderne znanosti, za cilj ima osvajanje privilegije nekog univerzalnog stajali\u0161ta, pa iz toga formulirati kona\u010dne i apsolutne istine o znanstveno oblikovanoj stvarnosti.<\/p>\n

    Naime, ponovno uvo\u0111enje gledi\u0161ta aktivnog promatra\u010da u kognitivnom kontekstu vidno doprinosi i odgovara oporavku kvalitete informacija, koje redukcionisti\u010dka perspektiva izuzima u korist \u010disto kvantitativnih numeri\u010dkih kriterija budu\u0107i da se kvaliteta mo\u017ee generirati samo dodatkom vrijednosti koje nastaju isklju\u010divo iz namjernog promatranja. Tu se dakle radi o promatranju usmjerenom na smisao onih ciljeva i interesa koji proizlaze iz samog \u010dovjeka kao subjekta sposobnog smisleno misliti i djelovati. <\/p>\n

    Ponovnim uvo\u0111enjem ljudskog stajali\u0161ta kao aktera svega ljudskog pa i znanja, povratilo bi se smisao kojeg je cenzura numeri\u010dkih formalizacija progutala ili raspr\u0161ila me\u0111u kvantitativnim parametrima. To je na neki na\u010din i povratak \u010dovjeku kao artikuliranoj cjelini, nasuprot prevladavaju\u0107oj sposobnosti apstraktne matemati\u010dke misli.<\/p>\n

    Svojevremeno, ve\u0107 u jednom svom prethodnom \u010dlanku Sumrak osobnog identiteta u suvremenom tehni\u010dkom razdoblju<\/em><\/strong>,<\/strong> naglasio sam da: „Zbog toga je unutar suvremenosti potrebno tra\u017eiti novo i, za vrijeme u kojem \u017eivimo, adekvatno zna\u010denje tradicionalnih pojmova kao \u0161to su individua ili pojedinac, subjekt, osobnost, masa, sloboda, komunikacija, psiha, tjelesnost, tra\u017eenje smisla itd. Naime, u suvremenom eti\u010dki relativisti\u010dkom razdoblju njihovo je prija\u0161nje poimanje neminovno postalo istro\u0161eno i deplasirano, budu\u0107i da se radi o takvim pojmovima koji su svoje izvorno zna\u010denje i adekvatni smisao nalazili unutar antropolo\u0161kog obzorja \u017eivota i djelovanja, a koji se danas sve vi\u0161e pokazuju neadekvatnima i nefunkcionalnima, jer im vi\u0161e nije mogu\u0107e osigurati valjano zna\u010denje<\/em>“<\/a>[118<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Naime, u scenariju koji se pred \u010dovjekom neprestano otvara svjedo\u010dimo o uskrsnu\u0107u pojmova kao \u0161to su kozmos, priroda, \u010dovjek, itd., smisleno odvojenih od redukcionisti\u010dkog znanja znanstveno -tehnolo\u0161kog aparata koje neminovno vodi do krajnje dezintegracije (\u010ditaj specijalizacije) s iskorjenjivanjem i egzorciranjem njihovog pred – znanstvenog izvornog porijekla i osje\u0107aja neutraliziranog kao izraza neprihvatljive slo\u017eenosti. Naime, da bi bila tehni\u010dki u\u010dinkovita, racionalnost treba te\u017eiti koherenciji shema koje zauvijek zarobljavaju svaki osje\u0107aj stvarima. Me\u0111utim, iako apstraktna misao uspijeva imobilizirati, ili to\u010dnije fotografirati pojedine dijelove \u017eivota odvajaju\u0107i ih iz konteksta cjeline, ne smije se zaboraviti da \u017eivot i povijest nisu parmenidovski dane, ve\u0107 su heraklitovski dinami\u010dne u nastajanju i u nastavljanju svog toka.<\/p>\n

     <\/p>\n

    Razmi\u0161ljanja na marginama novih medija<\/em><\/strong><\/p>\n

    Nove tehnologije nas sve vi\u0161e uranjaju u umjetnu dimenziju u kojoj se svakodnevna stvarnost prevodi, da tako ka\u017eemo, u netvarne cjeline, u netjelesne podatke, u digitalne informacije. Taj proces dematerijalizacije stvarnoga ima nevjerojatne posljedice na svim poljima kako djelovanja tako i znanja. Naime, to novo stanje stvari neminovno ne vodi samo do radikalne preobrazbe na\u0161e osjetljivosti, ve\u0107 i do globalne promjene svih vidova percepcije same stvarnosti u kojoj materijalni aspekti sve vi\u0161e blijede preobli\u010duju\u0107i se prema ‘virtualnim’ perspektivama, odnosno prema podre\u0111enosti strogo fizi\u010dkih aspekata procesima simbolizacije, kodifikacije i apstrakcije.<\/p>\n

    U zamr\u0161enim hodnicima razli\u010ditih aspekata suvremenog ljudskog razmi\u0161ljanja, osje\u0107aja i pona\u0161anja, na koje djelovanje novih medija imaju ne samo sve ve\u0107i ve\u0107 i parodiraju\u0107i utjecaj, \u017eeljeli bi promisliti neka posebna podru\u010dja, zna\u010dajna zbog svoje \u017eivotno – egzistencijalne, dru\u0161tvene i politi\u010dke vrijednosti. <\/p>\n

    Iako se radi o me\u0111usobno povezanim ‘podru\u010djima’, odlu\u010dio sam, radi jasno\u0107e samog izlaganja, zasebno ih navesti, kao posebne poveznice jedinstvene teme: \u010dovjeka.<\/p>\n

     <\/p>\n

    – Smisao<\/em><\/strong>: koje su sve posljedice pomanjkanja tjelesne i sadr\u017eajne povezanosti sa svijetom u korist virtualnog kontakta u telematskim mre\u017eama? <\/p>\n

    Ako stvari izgube na dosljednosti, svijet postaje nesta\u0161an i sa svijetom na\u0161 identitet, jer sposobnost interakcije s virtualnim bi\u0107ima mogla bi dovesti i do kolapsa u vidu psihi\u010dkog stanja stresa, a kako je dobro znano s psiholo\u0161kog stajali\u0161ta \u010dovjek je prostorno – vremensko bi\u0107e, to zna\u010di da izme\u0111u izviranja potrebe i njegova zadovoljenja, treba pre\u0107i prostorno – vremenski put i odre\u0111eno vrijeme da ga se ostvari. <\/p>\n

    Unutar te dimenzije tehnika je oduvijek poku\u0161avala savladati pa \u010dak i ukloniti \u010din ovisnosti posredovanja, vra\u0107aju\u0107i tako \u010dovjeku neposrednost izme\u0111u potrebe i zadovoljstva. Problem tehnike je u tome da ne te\u017ei nikakvoj svrsi, ne otvara scenarije spasenja, ne otkriva istinu; smisao tehnike kao tehnike je taj da funkcionira. Njena je istina sadr\u017eana u djelotvornosti. Mora se to uvijek imati na umu: istaknuti razliku koja postoji izme\u0111u \u010dovjeka – sa svojom spoznajom i svojim emocijama, nagonima, granicama – i stroja koji nije sli\u010dan \u010dovjeku iako u mnogim podru\u010djima na djelotvoran na\u010din simulira i neke emocionalne aspekte, ali koji, u stvari, djeluje samo posredstvom puteva koji su logi\u010dno-ra\u010dunalski i u cijelosti racionalni.<\/p>\n

     <\/p>\n

    – Svijet kao (volja i) predod\u017eba<\/em><\/strong>: \u010covjek nikad nije nastanjivao svijet, pravi svijet, nego njegov opis. Uostalom, obrazovanje zna\u010di precizno opisivanje svijeta na odre\u0111eni na\u010din: mediji koji \u0161ire zna\u010denje stvari i njihovu uporabu vr\u0161e obrazovnu djelatnost. U tom smislu, informacija nije izvje\u0161taj o \u010dinjenicama, ve\u0107 konstrukcija \u010dinjenica za\u2026 Me\u0111utim, pobolj\u0161anje slikovnog razmi\u0161ljanja mo\u017ee umanjiti na\u0161u sposobnost pra\u0107enja apstraktnih razmi\u0161ljanja. Ako nema prepravki, pogotovo ako ne razumijemo zna\u010denje nekih od tih iskustava, ova razina povr\u0161nog kontakta sa svijetom dovodi u opasnost na\u0161e razumijevanje stvarnosti (Heraklitovog kozmi\u010dkog logosa). Osim toga, tehnolo\u0161ki razvoj omogu\u0107ava sve rafiniranije na\u010dine predstavljanja stvarnosti, zbog \u010dega, ako se \u010dovjek oduvijek bavio fikcijom, danas imamo ne samo kvantitativni ve\u0107 i kvalitativni problem fikcije: telekomunikacije su na\u0161e okru\u017eenje koje na televiziji ali sve vi\u0161e i vi\u0161e i na Internetu pronalaze svoj najopse\u017eniji i najcjelovitiji opis. To \u010dini da \u010dinjenice svijeta koje predstavljaju korelat ljudskog iskustva gube svoje (pravo) zna\u010denje, jer ukoliko prenesene iz svakog mogu\u0107eg i nemogu\u0107eg mjesta na zemlji, gube onaj spoj zna\u010denja bez kojeg nije mogu\u0107e sagledati to zna\u010denje budu\u0107i da relevantnost \u010dinjenica ovisi o njihovom \u0161irenju. To \u0107e dovesti do toga da \u0107e se bitak neminovno morati mjeriti u pojavljivanju, to\u010dnije, na svom neograni\u010denom umno\u017eavanju. U svijetu koji je dostupan \u010dovjeku, u ovom svijetu oblikovanom prema ljudskim namjerama, \u010dovjek postepeno ali neminovno gubi vanjski svijet. Taj, \u010dovjeku ‘poznati’ svijet, u toj je poznatosti li\u0161en svoje prirode. Naime, ba\u0161 je to ‘poznavanje’ ono \u0161to svijetu oduzima izvornost, njegovu prirodu, a svjetskim zbivanjima njihovu specifi\u010dnost, jer izlivena u medijsku predod\u017ebu, svijetu oduzima njegovu vanjsku stvarnost da bi se, tako preobra\u017een, ponovno pojavio kao predod\u017eba svijeta, kao prikladan \u010dovjeku, kao njegova intimna stvarnost.<\/p>\n

     <\/p>\n

    – Du\u0161a<\/em><\/strong>:<\/em> danas, nakon nestajanja individualnog iskustva svijeta, ljudska psiha samo reproducira onu predod\u017ebenu verziju svijeta koju mediji pru\u017eaju podjednako svima. To neminovno \u010dini da se sadr\u017eaj psihi\u010dkog \u017eivota svakog subjekta podudara s uobi\u010dajenim predod\u017ebama svijeta. <\/p>\n

    Tendencija tehnolo\u0161kih dru\u0161tva je da se funkcionira kao sustav koji upravlja nekakvom unaprijed uspostavljenom harmonijom unutar koje svaka aktivnost sama po sebi prilagodba je vladaju\u0107im tehni\u010dkim postupcima koji je i omogu\u0107avaju. U praksi znanstveno – tehnolo\u0161ki aparat nema razloga da i\u0161ta potiskuje budu\u0107i da je moralni imperativ postao tehni\u010dki uvjet, te je razlika izme\u0111u idealnog i stvarnog svijeta stoga izblijedjela i nema vi\u0161e smisla.<\/p>\n

     <\/em><\/strong><\/p>\n

    – Identitet<\/em><\/strong>: li\u0161en stabilnog (\u010dvrstog, tradicionalnog) svijeta i obdaren neovisnim \u017eivotom, \u010dija je alternativa tehni\u010dki neprestano stvorena i rekreirana stvarnost gdje razlika izme\u0111u stvarnosti i virtualnosti postaje sve neprozirnija, neizvjesnija i problemati\u010dnija. Naime, unutar virtualnog svijeta ne postoji vi\u0161e povla\u0161teno gledi\u0161te s kojeg zapo\u010dinje znanje, subjekt se vi\u0161e ne obra\u0107a objektu, ve\u0107 postoji mno\u0161tvo ravnina koje sijeku kako subjekt tako i objekt, seciraju\u0107i svoj jedinstveni identitet u mno\u0161tvu slojeva koji nisu drugo nego isto toliko obja\u0161njivi registri heterogenih redova: fiziolo\u0161kih, semioti\u010dkih, itd. i koji zbog toga rastvaraju po\u010detno jedinstvo u slo\u017eeno artikuliranom mno\u0161tvu usko isprepletenih sklopova koji nemaju vi\u0161e nikakve veze s tradicionalnom opozicijom izme\u0111u subjekta i objekta.<\/p>\n

    Naime, u nedostatku modela podataka, proces individualizacije vodi do \u0161irenja subjektivnih modela u me\u0111usobnom kontrastu i kontradikciji, u zanemarivanju njihove prisilne vrijednosti gdje je pojedincu dana, dodijeljena odgovornost za neuspjeh. Zato je danas potrebno izvr\u0161iti rastapanje takvih modela koji ne odr\u017eavaju dugo vlastiti oblik.<\/p>\n

     <\/p>\n

    – Prostor\/vrijeme<\/em><\/strong>: ako urbanizacija modernog doba predstavlja upravljanje stvarnim zemljopisnim prostorom, telekomunikacije ozna\u010duju urbanizaciju u realnom vremenu, odnosno ostvarenje virtualnog grada, svojevrsnog hiper – centra svijeta. Naime, mediji daju \u010dovjeku privid da se istovremeno nalazi svuda i nigdje, \u0161to stvara la\u017eni dojam da je ‘stvarno’ mogu\u0107e upoznati svijet. Svijet koji je u ‘stvarnosti’ ve\u0107 nestao.<\/p>\n

     <\/p>\n

    – Iskustvena dimenzija<\/em><\/strong>: funkcija izuze\u0107a koju obavlja tehnika u novim se medijima pro\u0161iruje i pro\u010di\u0161\u0107ava nude\u0107i mogu\u0107nost zamjene izravnog iskustva na potpuniji na\u010din, zamjenjuju\u0107i ga s iskustvom koje su drugi ve\u0107 imali o tom doga\u0111aju: neizravnim iskustvom. To \u010dini da se suvremeni pojedinac nalazi izlo\u017een kvantitativno ve\u0107em ‘bogatstvu’ iskustava, \u010dija je osobina uglavnom neizravnost, jer je ve\u0107 podvrgnuta prosudbi, presu\u0111ivanju.<\/p>\n

     <\/p>\n

    – Memorija<\/em><\/strong>: <\/em>ne radi se samo o kognitivnoj funkciji pam\u0107enja, ve\u0107 i o socio – tehni\u010dkoj \u010dinjenici, o biolo\u0161koj memoriji koja ima ograni\u010denja. Naime, izum pisma uklju\u010divao je i pro\u0161irenje i eksternalizaciju pam\u0107enja, a s vremenom i njegovo podru\u0161tvljenje, jer pisana stvar vi\u0161e ne postoji samo u ljudskim refleksima, u tjelesnom djelovanju i \u010dinjenju, ve\u0107 je ne\u0161to \u0161to i drugi mogu konzultirati i ponovo upotrijebiti. Ta \u017eelja za besmrtno\u0161\u0107u koja je povjerena tehnologiji, stvorila je besmrtni alter – ego. To\u010dnije, besmrtnost ljudskih bi\u0107a zamijenjena je besmrtno\u0161\u0107u mrtvih stvari: „Ljudski rod tra\u017ee\u0107i virtualnu besmrtnost, tj. tehni\u010dku, i osiguravaju\u0107i svoje ovjekovje\u010divanje projiciraju\u0107i ga u umjetne subjekte, gubi svoju ekskluzivnost specifi\u010dnosti, postaju\u0107i besmrtan kao neljudski \u017eanr<\/em><\/a>[119<\/strong><\/span>]<\/sup><\/a>“<\/em>.<\/p>\n

     <\/p>\n

    – Pasivnost<\/em><\/strong>: kada se govori o multimedijskim okru\u017eenjima treba to povezati i s pojmom interaktivnosti, ali upravo su\u0161tina ovih okru\u017eenja je dvosmislenost; biti istodobno odre\u0111ena stvar i njena suprotnost. To je na\u010din na koji se interaktivnost izra\u017eava u pasivnost. Nasuprot aktivnog \u010ditanja koje uklju\u010duje kriti\u010dke stavove i nove na\u010dine objektivizacije stvarnosti gdje se pisanje nudi prvenstveno kao sposobnost obrazovanja, funkcija televizije i interneta je da na br\u017ei i sveobuhvatni na\u010din prenosi ve\u0107 zgotovljene informacije, \u0161to \u010dini \u010dovjeka pasivnijim u rezoniranju jer informacije obuhva\u0107aju cijeli svijet.<\/p>\n

     <\/p>\n

    – Informacija<\/em><\/strong>: neupitno je da prevladavanje informacija u suvremenom dru\u0161tvu sve manje povezuje \u010dovjeka s fizi\u010dkim svijetom a to zna\u010di sa postojanjem, jer je uronjen u ‘svojevrsnu’ duhovnost svijeta.<\/p>\n

     <\/p>\n

    – Masa vs masifikacija<\/em><\/strong>: pojava novih tehnologija sankcionirala je prijelaz s uobi\u010dajene mase, kao koncentracije mnogih pojedinaca u jednoj to\u010dki, na masifikaciju, \u0161to nije samo uobi\u010dajeni skup pojedinaca, ve\u0107 uklju\u010duje i kvalitetu svih tih pojedinaca<\/a>[120<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

     <\/p>\n

    – Kulturna globalizacija<\/em><\/strong>: zahtijeva ozbiljno razmi\u0161ljanje i budnost u vezi procesa koji su u tijeku, jer kulturna globalizacija zna\u010di hegemoniju odre\u0111ene kulture (one zapadne, to\u010dnije ameri\u010dke).<\/p>\n

     <\/em><\/strong><\/p>\n

    – Kriti\u010dka misao<\/em><\/strong>: s obzirom da su svijest o razlici izme\u0111u stvarnosti i predod\u017ebe, pa \u010dak i razlika izme\u0111u ovih dviju stvarnosti smanjene, to je neminovno dovelo i do slabljenja kriti\u010dkog mi\u0161ljenja, tako da je kritika koju upu\u0107ujemo stvarnosti devitalizirana i nesposobna donijeti ikakve zna\u010dajne promjene. (Naime, \u0161ezdesetosma je danas nemogu\u0107a). Nakon \u0161to je kriti\u010dka misao nestala, multimedijskoj kulturi nije vi\u0161e potrebno da aktivira represivne alate, jer je ve\u0107 uvjetovala standardizaciju na\u010dina postojanja, \u017eelja i razmi\u0161ljanja.<\/p>\n

     <\/p>\n

    – Civilno sudjelovanje<\/em><\/strong>: radi se o zajedni\u010dkom iskustvu koje predstavlja temelj svih kultura i uvjet razmjene informacija unutar zajedni\u010dke simbolike. Radi se o aspektu antropolo\u0161kih osobina koji je danas, medijskim djelovanjem gotovo suzbijen, a sudjelovanje u vidu kolektivnog monologa medija, poja\u010dano kao misao ve\u0107ine. Doseglo se stanje koje \u010dovjeka odvra\u0107a od \u010diste uloge gledatelja, jer mu pru\u017ea samo mogu\u0107nost konzumiranja pukih predod\u017ebi, doga\u0111aja u kojima je nemogu\u0107e aktivno sudjelovati. Do\u0161lo se do toga da je \u010dak i dru\u0161tvena dezintegracija postala funkcionalna mo\u0107i, jer neanga\u017eiranost i umije\u0107e bijega koristi kao ‘glavno oru\u017eje’.<\/p>\n

     <\/p>\n

    – Sloboda<\/em><\/strong>: u vezi va\u017enosti tog pojma u dana\u0161nje vrijeme, Hanna Arendt je napisala: "\u010dovjekova autonomija postala je tiranija mogu\u0107nosti<\/em>". Naime, sveprisutno potro\u0161a\u010dko dru\u0161tvo u\u010dinilo je da sloboda nije vi\u0161e izbor \u017eivljenja i djelovanja koji vodi do individualizacije, ve\u0107 izbor da se odr\u017ei otvorenu slobodu izabiranja s pretpostavkom da identiteti mogu biti zamjenjivi i, konstatiraju\u0107i da izbor ne stvara razlike jer je sve zamjenljivo. Birati na kraju zna\u010di odabrati isto u iluziji razli\u010ditog. Na taj na\u010din sloboda izbora gubi svoju bit, budu\u0107i da svaki izbor kojeg je mogu\u0107e opozvati ne podrazumijeva obveze i posljedice.<\/p>\n

     <\/em><\/strong><\/p>\n

    – In summa summarum<\/em><\/strong>: u svijetu mnogostrukih predod\u017ebi koje nude mediji, dru\u0161tvo se do\u017eivljava kao ogroman i sveprisutni ekran u kojem je svijet osmi\u0161ljen u liku slika \u010diji je cilj da privuku, o\u010daravaju radi kontinuiranog potra\u017eivanja. Medijska hipnoza favorizira umrtvljenje kriti\u010dke a tako i eti\u010dke savjesti, dok va\u017ee\u0107i predod\u017ebeni modeli doprinose strukturiranju ‘patologije normalnosti’ koja upravo zato \u0161to je \u0161iroko rasprostranjena, prolazi ne samo nezapa\u017eeno ve\u0107 i ‘normaliziraju\u0107e’. U tom se smislu demantira zatajivanje kojeg je tehnika postavila, kako bi nam nudila teoretski neograni\u010denu koli\u010dinu iskustava koja su ne-funkcionalna na\u0161im potrebama da iskusimo svijet radi njegovog shva\u0107anja i da bi se orijentirali u njemu. <\/p>\n

    S digitalnim tehnologijama izgleda da se (napokon) ostvaruje Platonov bijeg od osjetilnog prema inteligibilnom, u kojem bi iluzorno tijelo \u017eeljelo djelovati kao stvarno tijelo ali ljudski mozak ne konstruira ta virtualna iskustva kao stvarna iskustva, te stoga nedostaje ono iskustvo \u017eivljenja koje je klju\u010dno za planiranje i djelovanje u ljudskom okru\u017eenju i u me\u0111u – odno\u0161enju s drugima. U kulturi virtualnosti postoji dakle ambivalencija koju izvorni filozofi, ‘ljudi filozofi’ trebaju stalno imati na umu, da bi se izbjeglo bilo kakvo isku\u0161enje jednostranog tuma\u010denja. <\/p>\n

     <\/p>\n

    – I na kraju<\/em><\/strong>, ponovno parafraziraju\u0107i Heraklita, mo\u017ee se re\u0107i da bitak koji je uronjen u postajanje mijenjaju\u0107i ostaje. Naime, \u010dovjek nema izbora: on je povijesno bi\u0107e koji je oduvijek ba\u010deno u evolucijsko strujno postajanje, koje obilje\u017eava razliku u \u017eivotnoj pri\u010di pokazuju\u0107i neobi\u010dnu sposobnost ubrzavanja promjena diktiranu svojim izuzetnim potencijalom preobrazbe. Svijest o ontolo\u0161koj neizvjesnosti ljudske prirode mora se neprestano njegovati izvornim filozofskim pogledom koji poput kompasa mo\u017ee i suvremenom \u010dovjeku pomo\u0107i u trenucima ve\u0107e dezorijentacije, u liku refleksivne savjesti koja se vra\u0107a jedinstvu ve\u0107 razvijenih kognitivnih postupaka, kvalificiraju\u0107i \u010dovjeka kao jedino bi\u0107e svjesno postojanja svog identiteta u postajanju.<\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[97<\/strong><\/span>]<\/sup><\/a> 
    \n„Mijenjaju\u0107i se odmara se<\/em>“(Heraklit, ulomak 84 a). Preuzeto od:     https:\/\/www.academia.edu\/33496689\/TEKST_1_Heraklit_Fragmenti<\/a>. Osobno po\u017eeljniji vlastiti prijevod s gr\u010dkog: „Mijenjaju\u0107i miruje<\/em>“.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[98<\/strong><\/span>]<\/sup><\/a> 
    \nKoja „voli sakrivati se<\/em>“ (Heraklit, ulomak 123).<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[99<\/strong><\/span>]<\/sup><\/a> 
    \n„Ako poslu\u0161ate ne mene, nego logos, – re\u0107i \u0107e Heraklit – mudro je priznavati da je sve jedno<\/em>“ (Heraklit, ulomak 50).<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[100<\/strong><\/span>]<\/sup><\/a> 
    \n„Jedno isto je u nama: \u017eivo i mrtvo, budno i spavaju\u0107e, mlado i staro. Jer to, promijeniv\u0161i se, jest ono, i ono opet promijeniv\u0161i se, jest to<\/em>“ (Heraklit, ulomak 88).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[101<\/strong><\/span>]<\/sup><\/a> 
    \n„Veze: cjelina i necjelina, slo\u017eno i neslo\u017eno, skladno i neskladno, i iz svega jedno i sve iz jednoga<\/em>“ (Heraklit, ulomak 10).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[102<\/strong><\/span>]<\/sup><\/a> 
    \nNaime: „Taj logos, koji postoji uvijek, ne razumiju ljudi niti prije nego \u0161to \u03bf njemu \u010duju niti nakon \u0161to su \u010duli. I ma da se sve zbiva po tom logosu (zakonu), sli\u010dni su neiskusnima iako se oku\u0161avaju u takvim rije\u010dima i djelima kako ih ja obja\u0161njavam razlu\u010duju\u0107i svako prema njegovoj prirodi i tuma\u010de\u0107i kako stvar stoji. Drugim ljudima ostaje nepoznato \u0161to budni \u010dine kao \u0161to zaboravljaju ono \u0161to u snu \u010dine<\/em>“ (Heraklit, ulomak l).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[103<\/strong><\/span>]<\/sup><\/a> 
    \n„Razborito misliti je najve\u0107a vrlina, a mudrost je istinu govoriti i raditi prema prirodi slu\u0161aju\u0107i je<\/em>“ (Heraklit, ulomak 112).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[104<\/strong><\/span>]<\/sup><\/a> 
    \nJer iako „Svim ljudima je dano da spoznaju sami sebe i da budu razumni<\/em>“ (Heraklit, ulomak 116), samo, „Mudri imaju jedan i zajedni\u010dki svijet<\/em>“ (Heraklit, ulomak 89).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[105<\/strong><\/span>]<\/sup><\/a> 
    \n„Mnogi naime, koliki se na takve stvari namjere, ne razumiju ih niti ih znaju kad ih nau\u010de, ali u sebi misle (da ih znaju)<\/em>“ (Heraklit, ulomak 17).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[106<\/strong><\/span>]<\/sup><\/a> 
    \nJer „Ljudima nije bolje da im biva sve \u0161to \u017eele<\/em>“ (Heraklit, ulomak 110).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[107<\/strong><\/span>]<\/sup><\/a> 
    \nJer „Granice du\u0161e ne\u0107e\u0161 u hodu na\u0107i makar pregazio svaki put: tako dubok logos ima“ <\/em>(Heraklit, ulomak 45).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[108<\/strong><\/span>]<\/sup><\/a> 
    \n"Mnogoznanje ne u\u010di razumu\u2026“ <\/em>(Heraklit, ulomak 40).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[109<\/strong><\/span>]<\/sup><\/a> 
    \nRadi se o specifi\u010dnom kognitivnom stavu koje svoje porijeklo nalazi u modernoj, galilejsko – newtonskoj znanosti, koja ima pretenziju zarobljavanja stvarnosti unutar razumljivih shema matemati\u010dkih formula, odbacuju\u0107i ne-utilitaristi\u010dku viziju cjeline da bi se promoviralo razdvajanje sustava uzimanjem u obzir samo one dijelove koje su komercijalizaciji va\u017ene.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[110<\/strong><\/span>]<\/sup><\/a> 
    \nEdgar Morin, Il metodo 3. La conoscenza della conoscenza<\/em>, Raffaello Cortina, Milano 2007.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[111<\/strong><\/span>]<\/sup><\/a> 
    \nIbidem.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[112<\/strong><\/span>]<\/sup><\/a> 
    \nEmilio-Roger Ciurana, Introduzione alla filosofia delle scienze umane e sociali<\/em>, Le Lettere, Firenze 2011., str. 66.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[113<\/strong><\/span>]<\/sup><\/a> 
    \nVadim Zeland, Transurfing 1 – prostranstvo varijanti<\/em>, Aruna, Beograd 2018.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[114<\/strong><\/span>]<\/sup><\/a> 
    \nU stvari, pojava digitalne inteligencije \u010dinjenica je koja ozna\u010dava o\u010diti generacijski diskontinuitet, gdje hibridizacija s novom tehnologijom \u010dini specifi\u010dnu razliku.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[115<\/strong><\/span>]<\/sup><\/a> 
    \nZa Heraklita su to „Ljudi filozofi<\/em> (koji) moraju biti znalci veoma mnogih stvari“ (<\/em>Heraklit, ulomak 11.) a <\/em>koje ja nazivam izvornim filozofima.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[116<\/strong><\/span>]<\/sup><\/a> 
    \nGiuseppe, O., Longo, Homo technologicus<\/em>, Ledizioni, Milano 2012., str. 124.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[117<\/strong><\/span>]<\/sup><\/a> 
    \nSjetimo se da svojedobno je i Platon razmi\u0161ljao o nejasno\u0107i oko uporabe revolucionarnog izuma pisanja, koja se, izme\u0111u ostalog, neobi\u010dno uklapa u kontekst promi\u0161ljanja o nastanku nove tehnolo\u0161ke ere, obnavljaju\u0107i tako svoju aktualnost u odnosu na pojavu interneta i nove mnemo – tehnologije. Platon, Fedar<\/em>, 274b – 275c. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[118<\/strong><\/span>]<\/sup><\/a> 
    \nFulvio. \u0160uran, Sumrak osobnog identiteta u suvremenom tehni\u010dkom razdoblju<\/em>, \/\/ Filozofska istra\u017eivanja, 31 (4\/2011) str. 775\u2013785.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[119<\/strong><\/span>]<\/sup><\/a> 
    \nZygmunt Bauman, Modernit\u00e0 liquida<\/em>, Laterza, Roma-Bari 2002., str. 192.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[120<\/strong><\/span>]<\/sup><\/a> 
    \nUmberto Galimberti, Psiche e techne. L’uomo nell’et\u00e0 della tecnica<\/em>, Feltrinelli, Milano 1999. str. 601.
    \n<\/span><\/p>\n<\/div>\n

     <\/p>\n

    Literatura:<\/strong><\/p>\n

    Bauman, Zygmunt, Modernit\u00e0 liquida<\/em>, Laterza, Roma – Bari 2002. <\/p>\n

    Ciurana, Emilio-Roger, Introduzione alla filosofia delle scienze umane e socia<\/em>li, Le Lettere, Firenze 2011.<\/p>\n

    Galimberti, Umberto, Psiche e techne. L’uomo nell’et\u00e0 della tecnica<\/em>, Feltrinelli, Milano 1999.<\/p>\n

    Heraklit, Fragmenti<\/em>. Preuzeto od: https:\/\/www.academia.edu\/33496689\/TEKST_1_Heraklit_Fragmenti<\/a>. <\/p>\n

    Longo, Giusppe, O. Homo technologicus<\/em>, Ledizioni, Milano 2012.<\/p>\n

    Morin, Edgar, Il metodo 3. La conoscenza della conoscenza<\/em>, Raffaello Cortina, Milano 2007.<\/p>\n

    Platone, Opere complete : volume terzo Parmenide, Filebo, Simposio, Fedro<\/em>, Laterza, Roma – Bari 1971. <\/p>\n

    \u0160uran, Fulvio, Sumrak osobnog identiteta u suvremenom tehni\u010dkom razdoblju<\/em>. \/\/ Filozofska istra\u017eivanja, 31 (4\/2011) str. 775\u2013785.<\/p>\n

    Zeland, Vadim, Transurfing 1- prostranstvo varijanti<\/em>, Aruna, Beograd 2018.<\/p>\n

     <\/p>\n

    Freedom at the Edge of New Media<\/span><\/strong><\/p>\n

     <\/p>\n

    Abstract<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    New technologies are taking us into an artificial dimension in which everyday reality is translated into immaterial entities, into digital information. Media hypnosis favors the torpor of critical and ethical conscience, while model images contribute to structuring the so – called \u201cpathology of normality\u201d, which, precisely because it is widely diffused, goes unnoticed. To clarify that it is not just about new technologies, but a new model of society, which is being established and that involves different aspects of thinking, feeling and acting human, transformed by the action of the new media. We will therefore try to examine some particularly significant areas for their existential, social and political value, treated here as many links of a single topic: man.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> world as representation, meaning, soul, identity, space\/time, experiential dimension, memory, passivity, information, mass vs massification, critical thinking, civil participation, freedom.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasres16\"<\/p>\n

    \n  9(16)#9 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.9<\/a>
    \nUDK 316.772.5:111.32<\/p>\n

    Prethodno priop\u0107enje<\/p>\n

    Preliminary communication<\/p>\n

    Primljeno: 14.02.2020.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Sa\u0161a Marinovi\u0107<\/a><\/span><\/p>\n

    Zagreb, Rudolfa Bi\u0107ani\u0107a 22, Hrvatska<\/p>\n

    sasa.marinovic@gmail.com<\/p>\n

    Tijelo kao medij svijeta<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (447 KB), Hrvatski, Str. 2593 – 2605
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/em><\/strong><\/p>\n

     <\/span><\/p>\n

    Poku\u0161at \u0107emo povezati Merleau-Pontyjevo tuma\u010denje tijela-subjekta s idejom medijalnosti. Tijelo tako postaje medijacijska osnova, kako ljudskog tijela spram ljudskog tijela, tako i ljudskog tijela i svijeta te ljudskog tijela i bitka. Unutar fenomenolo\u0161kog polja mre\u017enog su-odno\u0161enja odvija se tako korporalna intersubjektivna igra, klasi\u010dnim rje\u010dnikom re\u010deno \u010dovjeka i prirode, u kojoj je \u010dovjek konstituiran prirodom kao \u0161to je i priroda konstituirana \u010dovjekom i sve to putem tehnike kao onoga \u0161to tek treba biti. <\/em><\/p>\n

     <\/p>\n

    Klju\u010dne rije\u010di:<\/em><\/strong> mediji, tijelo, tehnika, percepcija, bitak.<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    Uvod <\/strong><\/p>\n

    Da tijelo komunicira s okolinom mo\u017eda nije ni\u0161ta novo. \u010covjek se kao tijelo, kao um ili kao utjelovljena kognitivnost suodnosi s okolinom. Okolina je ili puki okoli\u0161 ili \u017eivotna sredina, ali ona je nekakva percipirana stvarnost. No, od \u010dega ili koga je percipirana stvarnost percipirana? Od strane svijesti koja je tek transcendentalno nekakvo Ja, Duh i sli\u010dno, ili od stane svijesti koja to jo\u0161 nije, odnosno od strane nekakvog epifenomenalnog entiteta. Nastavljaju\u0107i na to, kako je mogu\u0107e da ne\u0161to tako predtjelesno kao \u0161to je transcendentalna svijest uop\u0107e do\u0111e u mogu\u0107nost (a)percipirati tu nekakvu stvarnost ili \u0161to god se pod rije\u010di stvarnost podrazumijeva, a da ju se (a)percipira?; kako je mogu\u0107e da se ne\u0161to kao perceptivni aparat uop\u0107e na\u0111e u tijelu kao \u0161to je ljudsko ili u materiji koja tek treba postati forma \u010dovjeka?; jesmo li sigurni da ono \u0161to smo naviknuti percipirati uop\u0107e mo\u017ee biti doista percipirano?; mo\u017ee li se prvu i drugu formu percepcije dovoditi i u odnos i ako da, kako?; je li percipirano konstrukt ili struktura?; te naposljetku, je li opravdano razlikovati transcendentalnu od „imanentne“ percepcije i mo\u017ee li ih se tuma\u010diti raznoliko kroz ono \u0161to se zove stratigrafsko vrijeme, <\/em>a da ne zapadnemo u obmanu ili iluziju da percepcija i percipirano postoje kao ve\u0107 gotov subjekt naspram objekta? <\/p>\n

    Puno je pitanja, ali na svu sre\u0107u isto toliko je i odgovora. Ovo \u0107e biti jedan od tih odgovora, ali nikako onaj koji pretendira na istinu ili ispravnost. Dapa\u010de, da bi se filozofija razvijala kao vje\u010dno \u017eiva praksa ono \u0161to je nu\u017eno je gre\u0161ka, mo\u017eda bolje \u2013 ideja\/e. No, ne radi se o ideji po sebi, onoj Platonovoj Ideji, ve\u0107 o jednoj drugoj koju ne\u0107emo imenovati ve\u0107 radije kreirati ili konstituirati putem, kako Deleuze re\u010de, koncepta<\/em>, a rije\u010d je dakako, o ravni imanencije<\/em>. <\/p>\n

    Prirodna nam se \u010dini \u010dinjenica da \u010dovjek postoji kao biolo\u0161ko bi\u0107e te ga ve\u0107 sama ta fantazma otvara konceptu biolo\u0161kog horizonta u kojemu se on, kako ka\u017ee Vuk-Pavlovi\u0107<\/a>[121<\/strong><\/span>]<\/sup><\/a>, bio-logi\u010dkim kontinuitetom otvara spram vremena i u vremenu izvana, dakle vremenu linearnog prijenosa vrijednosti koje tek tu i tamo biva dezavuirano nekakvom aksiolo\u0161kom inverzijom. Ako nam se dopusti, zvat \u0107emo ovo zadnje prirodnim vremenom, onim koje protje\u010de za neke mimo nas, a za neke ba\u0161 upravo zbog nas. Me\u0111utim, pored te biolo\u0161ke ravni ili horizonta, postoji i ono koje mo\u017eemo nazvati tehni\u010dkim horizontom ili medijskim vremenom, ono koje se \u010dovjeku otvara posredstvom tehno-medijskog aparata iznutra; ono vrijeme koje McLuhan naziva percepcijom otvorenog polja<\/a>[122<\/strong><\/span>]<\/sup><\/a> gdje \u010dovjek dose\u017ee vrhunac predmetne diferencijacije i uranja u predmet sam, postaju\u0107i i sam predmetom tehnike medija. Za razliku od one prve, ova potonja tvrdnja nam se i ne \u010dini posve prirodnom \u0161to mo\u017eda i jest dobra intuicija, ali budu\u0107i da se nalazimo u vremenu u kojemu je akademski nedoli\u010dno ako ne i pompozno imati intuicije, koncepte, fantazme, o tom-potom. To nas vrijeme otvara kaosu kaosa, dakle susre\u0107emo se s barijerom da ostvarimo ono kontingentno konceptualno uranjanje u kaos o kojemu nam Deleuze i Guattari<\/a>[123<\/strong><\/span>]<\/sup><\/a> govore. Oni nas pou\u010davaju o tome kako kaos predstavlja supstrat mogu\u0107e samoizgradnje putem koncepta<\/em> i ravni imanencije<\/em>; prvo kao neponovljiva i kontingentna ontogeneza, a drugo kao zaziv onoga \u0161to tek treba na osobit na\u010din biti. U tom smislu vrijeme medija, tehno-znanstveno vrijeme, kontaminiralo je kaos, te nas je suptilnim fantazmagorijskim metodama izvrglo tehno-kozmosu zbivanja. U takvom kaosu kao tehno-kozmosu sam koncept nije ni\u0161ta drugo nego tehno-znanstveni prospekt, <\/em>a ljudi tek samo predmeti. Ovaj rad smjera tome da prika\u017ee jednu od mogu\u0107ih varijanti obja\u0161njenja tehno-medijskog oblikovanja kvazi-subjekta, da uka\u017ee na njegove zamke i da poku\u0161a ponuditi druga\u010dije mi\u0161ljenje.<\/p>\n

     <\/p>\n

    Medijski linearizam Marshala McLuhana<\/em><\/strong><\/p>\n

    Smatramo kako je prema u\u010denju Marshala McLuhana va\u017eno naglasiti tri bitne to\u010dke:<\/p>\n

    1. sadr\u017eaj svakog medija je uvijek neki drugi medij<\/a>[124<\/strong><\/span>]<\/sup><\/a><\/p>\n

    2. „elektricitet ne centralizira, nego decentralizira“<\/a>[125<\/strong><\/span>]<\/sup><\/a><\/p>\n

    3. otvoreno „polje“ kao tip percepcije svijesti<\/a>[126<\/strong><\/span>]<\/sup><\/a><\/p>\n

     <\/em><\/strong><\/p>\n

    Prva to\u010dka<\/em><\/strong> kao prva tvrdnja otprije je poznata i prili\u010dno je jednostavna. Mediji osim \u0161to se razvijaju i postaju efikasniji u medijaliziranju puke informacije, sa svakom novom tehni\u010dkom progresijom ozna\u010davaju i jedan novi dru\u0161tveni trend (\u0161to je feti\u0161izacija tehni\u010dnosti medija) te postaju jednako tako atraktivni i protoku kapitala, njegovom br\u017eem gibanju i translociranju. McLuhan to jezgrovito formulira: „Sadr\u017eaj pisma jest govor, ba\u0161 kao \u0161to je pisana rije\u010d sadr\u017eaj tiska, a tisak sadr\u017eaj telegrafa“<\/a>[127<\/strong><\/span>]<\/sup><\/a>. Dakle, ono \u0161to se mijenja jesu brzina i razmjer ljudskih odnosa, kao i uzroci tih dviju pojava koje unose promjene u ljudskim odnosima. Ljudi su prostorno postali bli\u017ei jedni dugima, a svijet je postao manji. Naglasak je na utjecaju odre\u0111enog medija na \u010dovjeka, subjekta, sebstvo, jednako kao i na zajednicu, dru\u0161tvo, vrstu, ali to se \u010dini prili\u010dno izvanjskim. On nije time bezna\u010dajan, ali ne prodire dovoljno duboko. Njegova analiza ostaje na razini elementarnog shva\u0107anja rije\u010di medium<\/em> (lat. srednje, posreduju\u0107e, sredstvo) gdje se mediji shva\u0107aju evolutivno od prirodne forme do kulturne tehnike posredovanja informacija<\/a>[128<\/strong><\/span>]<\/sup><\/a>. Tijelo je u takvom odnosu stvari da je korisnik medija zarad pove\u0107anja efikasnosti jednostavnih tjelesnih performativa. Ono pasivno prilije\u017ee uz tehniku medija konzumiraju\u0107i je tek usputno kao priru\u010dnost ili hedonisti\u010dki kao ne odve\u0107 obja\u0161njiv eksces. Tijelo je tek sadr\u017eaj nekog drugog kauzaliteta, onog koji za sama tijela jo\u0161 uvijek ne mari jer mu ona nisu primarni predmet razvoja, ve\u0107 samo uzgredno kroz tehni\u010dku produkciju. McLuhan nagla\u0161ava da u trenutku kada bi, kako on ka\u017ee, elektri\u010dno doba (doba elektri\u010dne brzine, brzine svjetlosti, elektriciteta) moglo odudarati od linearno evolutivnog obja\u0161njenja medija, ono to ipak ne \u010dini iako je na pravom putu. Elektri\u010dno doba koje McLuhan naziva i to\u010dkom istodobnosti koja zamjenjuje slijed<\/a>[129<\/strong><\/span>]<\/sup><\/a>, postaje doba strukture i konfiguracije, dakle vrijeme neprestanog oblikovanja. Svijet, subjekt i tijelo ovdje jesu i dalje stabilne kategorije koje koriste kulturni sadr\u017eaj na jedan sinkreti\u010dan na\u010din. Medij je i dalje sredstvo i to sredstvo polisemijske konzumacije kulture; implozija informacija i ekstaza (vizualnih) komunikacija<\/a>[130<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Prema tuma\u010denju McLuhana, elektri\u010dni mediji povezuju svijet na jedan hedonisti\u010dan na\u010din, na\u010din hedonizma slike, to\u010dnije, simbola. To potvr\u0111uje i tvrdnja McLuhana kako „elektri\u010dna brzina mije\u0161a pretpovijesne kulture s talogom industrijskih prodava\u010da, nepismenih s polupismenima i poslijepismenima<\/a>[131<\/strong><\/span>]<\/sup><\/a>. Povezano – nepovezan pasivni recipijent postaje \u010dovjek u elektri\u010dno doba saturacije informacija u kojemu sadr\u017eaj postaje filmska forma kojom je \u010dovjek zabavljan, a nikako informiran ili opismenjavan. Dakle, \u010dovjek je spektakulariziran, pa \u010dak djelomi\u010dno i subjekt spektakla uni\u0161tenja \u2013 rata, ali samo utoliko \u0161to subjektivira svoje tijelo u unaprijed zadanoj medijalnosti. Jedino \u0161to se stvarno \u017ertvuje jest tijelo, duh ne podnosi \u017ertvu, on je sasvim spokojan. Spokojan je u iluziji da se rat vr\u0161i za pravu stvar, jer duh je nazadan, a nazadnim ga \u010dini koncept subjekta koji on nije. S druge strane tijelo je subjekt barem utoliko \u0161to je podjarmljeno, \u0161to trpi. Ono trpi \u017ertvu, pamti traumu i tim je ujedno jedini pravi subjekt uni\u0161tenja kao dekonstrukcije labavog koncepta pred-postavljenosti subjekta.<\/p>\n

     <\/p>\n

    Druga to\u010dka<\/strong> kao druga tvrdnja, „elektricitet ne centralizira, nego decentralizira“<\/a>[132<\/strong><\/span>]<\/sup><\/a>, vrlo je va\u017ena to\u010dka McLuhanove pozicije. On ponovno uspostavlja tijelo kao to\u010dku komunikacije. Me\u0111utim, komunikacija je tu itekako dramatur\u0161ka<\/a>[133<\/strong><\/span>]<\/sup><\/a><\/span>, jo\u0161 uvijek ego-centrirana. Elektri\u010dni mediji poti\u010du decentralizaciju koja pobu\u0111uje tijelo na reakciju kao medij sada\u0161njosti, trenutnosti, neprestane aktualnosti. Ipak, ta istodobnost<\/a>[134<\/strong><\/span>]<\/sup><\/a> nije ona koja ukazuje na prostor-vremensko sa\u017eimanje koje bi tvorilo jedan novi na\u010din bivanja, jednu novu ontologiju. To je vrijeme u kojemu dru\u0161tveni trendovi bivaju atomizirani, a opet unificirani i homogeni. G\u00fcnther Anders to opisuje isti\u010du\u0107i da tehnika „rasijava“, ona tijelo \u010dini ovisnim o „zauzetosti“<\/a>[135<\/strong><\/span>]<\/sup><\/a> vi\u0161e nego o „zaposlenosti“. Prema Andersu potrebno je da tijelo bude neprestano u pokretu kao izvanjskoj su\u0161tini postojanja naspram one unutarnje koja na\u017ealost i\u0161\u010dezava. Inverzija su\u0161tine i dalje le\u017ei u izvanjskom faktoru, onom elektri\u010dnih medija.<\/p>\n

    Ovdje imamo to\u010dku ne-bivanja i to\u010dku bivanja. Tijelo kao objektivno prisutno i tijelo kao potencijalno prisutno. Scenarij jedne takve kolizije McLuhan je izrazio rije\u010dima: „Jedan od naj\u010de\u0161\u0107ih uzroka prijeloma u nekom sustavu jest njegovo kri\u017eanje s kakvim drugim sustavom, kao \u0161to je bio slu\u010daj s tiskom i tiskarskim strojem na parni pogon, ili pak radijem i filmom (iz \u010dega su nastali zvu\u010dni filmovi)“<\/a>[136<\/strong><\/span>]<\/sup><\/a>. Tijelo nije bez posljedica izi\u0161lo iz ove ponovne aktualizacije kao temeljnog medija jezika, ono je „reprogramirano“, pobolj\u0161ano, ono je postalo tijelo 2.0. Biolo\u0161ki sustav je kolizija s elektri\u010dnim, ali i kako McLuhan govori, prijelomnica nekog sustava. Evolucija dolazi na mala vrata, ali GMO i kibernetika na velika. Okoli\u0161 kojemu je izvrgnut \u010dovjek u elektroni\u010dko doba nije elementarna \u017eivotna sredina koja je biolo\u0161kom entitetu potrebna za izmjenu tvari, a ujedno je i estetizirani ambijent (Alpe, Plitvi\u010dka jezera, Jadransko more, p\u0161eni\u010dna polja Slavonije\u2026). Prema mi\u0161ljenju Paula Virilioa okoli\u0161 je ono samonametnuto proteti\u010dno. On smatra kako je urbanizacija vremena (shva\u0107a ju kao \u010dovjekovo sveop\u0107e potvr\u0111ivanje teletehnike) prije urbanizacija vlastitog tijela koje potpuno zdrav \u010dovjek prepu\u0161ta prototeti\u010dnostima poput tipkovnice, ekrana, kao rukavica ili odijela podataka<\/a>[137<\/strong><\/span>]<\/sup><\/a>. Virilio ovdje protezu shva\u0107a kao samo-invalidiziranje, dok je proteza doista nadomjestak \u010dovjekovog nedostatka, naime onog svesvjetskog do\u017eivljaja ili sve-svjesnog. Sve-svjesno ovdje uzimam kao mogu\u0107nost do\u017eivljaja onog \u0161to McLuhan uzima kao savjest dru\u0161tva; mi cijelo dru\u0161tvo na sebi nosimo kao svoju ko\u017eu. Percepcija se mijenja, ona su\u0161tinska, aristotelovski re\u010deno – supstancijalna, percepcijska promjena doga\u0111a se kao prijelomnica. Svjetlost kao dimenzija potpunog vremena koja i posreduje a naposljetku i uvjetuje percepciju, predstavlja vje\u010dno sada koje puca pod te\u017einom praznine, te vra\u0107a tijelo u agoniju vremena. Tijelo je u mogu\u0107nosti da ponovno postaje vremensko. <\/p>\n

    U filmu Planeta majmuna<\/em> (Planet of the Apes<\/em>, 1968.) fino je prikazana upravo ta ba\u010denost tijela u vrijeme. Astronauti se zati\u010du na planetu na kojemu sebe smatraju vektorima napretka znanosti i tehnologije, no frapira ih prizor \u010dovjeka koji je vrlo nisko na hijerarhiji \u017eivih bi\u0107a. Naime, ono \u0161to su do tada smatrali majmunima, primordijalnim ina\u010dicama \u010dovjeka, bi\u0107a su koja su postala od ljudi ili su ono \u0161to su ljudi „neko\u0107“ bili. Dakle, de-evolucijsko ozna\u010dava kako je pad u vrijeme zapravo ponovno zapo\u010dinjanje \u010dovjeka. Tehnologija kao vje\u010dno umjetna mehanika budu\u0107nosnog u \u010dovjeku, slomila se pod obzorom kao vlastitom nemogu\u0107no\u0161\u0107u ograni\u010davanja. Ne-ograni\u010denost jest bez-vremenskost koja „unaza\u0111uje“, a zapravo samo ponavlja obrasce „razvoja“, evolucije, napretka, itd. Kip slobode u spomenutom filmu predstavlja svjetlost kao dimenziju koja u jednom povijesnom sagledavanju (ako je takvo kod Virilia mogu\u0107e), doista traje samo trenutak. \u010covjek se ponavlja posredstvom dinami\u010dke procedure tehnogeneze<\/em><\/a>[138<\/strong><\/span>]<\/sup><\/a>.<\/em><\/p>\n

    Prema tako naizgled apokalipti\u010dnom scenariju dru\u0161tva dana\u0161njice, Fromm je poku\u0161ao afirmirati koncept nade: 1. potrebno je cjelokupni sistem dovesti u vezu sa „sistemom \u010dovjek“ gdje se identificiraju funkcionalni problemi (gospodarstvo i dobrobit ljudi) te, 2. osvijestiti sve ve\u0107e ekonomske podjele na bogate i siroma\u0161ne kao i razvitak civilizacije smrti<\/a>[139<\/strong><\/span>]<\/sup><\/a>. Ovo zadnje ogleda se u tendenciji \u017eivog \u010dovjeka da ga ne bude, stoga \u010dovjek, kao \u017eivo bi\u0107e, tehni\u010dki napredak gotovo pa nesvjesno zaziva kao materijaliziranu smrt. \u010covjek nestaje u orgazmi\u010dkom bunilu nekrofilne glorifikacije tehnike. No Fromm na umu ima samo tehniku u njenoj uzgrednosti, onu tehniku koja kako veli Heidegger, jest samo priru\u010dna (Zeug<\/em>). Supstancijalna tehnika nikako ne smije biti ukinuta. Ona je elementarna \u010dovjekovom bi\u0107u, ali njegovo bi\u0107e neprestano nastaje i to je ono \u0161to mnoge buni. Zauzimanje prostora i vremena, ve\u0107 spomenuto kod Andersa, mo\u017ee biti i zauzimanje nekakvog performativa, koliko god on prozai\u010dan bio i stoga procesualna etapa transdukcije Bitka<\/em><\/a>[140<\/strong><\/span>]<\/sup><\/a>. Su\u0161tina za Simondona ionako ne dolazi iznutra, ve\u0107 izvana na jedan procesualan na\u010din. Tijelo upravo tehni\u010dkom prisilom na mehani\u010dke operacije stremi k tome da supstanciju, koja je ona supstancija „unutra“, du\u0161a, poprimi tek nakon dovoljno sna\u017ene inercije tijela koja \u0107e tu mikrodijalektiku moga tijela i moje slike tijela u\u010diniti doista i mojom du\u0161om tijela. „Bit“ tehni\u010dkog osloba\u0111a se spontano\u0161\u0107u tijela koja zacrtava razvoj „novoga.“<\/p>\n

    Decentralizacija preko narcisti\u010dkog efekta nu\u017eno dovodi do egzistencijalisti\u010dkog efekta. Dakle, „dru\u0161tvena svijest“ koja se osloba\u0111a putem niza individualnih „obna\u017euju\u0107ih“ oblika nesvjesnog, osobnog i privatnog, dovodi do gri\u017enje savjesti. Na to McLuhan i upu\u0107uje u zaklju\u010dku kada ka\u017ee kako „u elektri\u010dnom dobu, cijelo \u010dovje\u010danstvo nosimo na sebi kao svoju ko\u017eu.“<\/a>[141<\/strong><\/span>]<\/sup><\/a> Cijelo \u010dovje\u010danstvo je moje tijelo, ono je moja percepcija i kada govorim o klimatskim promjenama, globalnom zatopljenju, uni\u0161tavanju Amazone, trovanju oceana\u2026, ne govorim o pojedina\u010dnom iskustvu konkretnog geografskog pojedinca ili zajednice, govorim o dru\u0161tvenom tijelu \u010dovje\u010danstva.<\/p>\n

    Tu se, McLuhanovim rije\u010dima, nazire hibrid dvaju medija, onog tijela i onog tehnike, kao masovnih medija ili interneta. Taj spoj je prema McLuhanu spoj istine i otkrivenja koji ra\u0111a novi oblik<\/a>[142<\/strong><\/span>]<\/sup><\/a>. Taj sukob, spoj, hibrid, kolizija medija dr\u017ee nas iznad razine narcisti\u010dkog dubokog mora, on je „trenutak slobode i osloba\u0111anja od obi\u010dnog zanosa i otupjelosti koje name\u0107u na\u0161im osjetilima“<\/a>[143<\/strong><\/span>]<\/sup><\/a>. Prostor, ambijent, okoli\u0161, \u017eivotni prostor nije misti\u010dno ne\u0161to \u010dime smo okru\u017eeni. To nije edenska i\u0161\u010dezla geografija, toponimija rajskog \u017eivota, nego je i \u010demer, i otu\u017enost, i \u017ertva, i jad, i bijeda. Prostor je pun „za\u010dina \u017eivota“, stoga McLuhan tako kriti\u010dki govori o protivnicima reklamiziranog tiska<\/a>[144<\/strong><\/span>]<\/sup><\/a>. On je suptilna pojava uklju\u010duju\u0107eg, isprva samo kao eksploatator hedonisti\u010dkog potencijala, a nakon zasi\u0107enja kao efikasnog medija propulzije medijskog kao tehnoevolucijskog, ali i proto-(a)politi\u010dkoga potencijala koji se krije u mozai\u010dkom posredovanju i do\u017eivljaju vijesti. Taj vrhunac sudjelovanja ali ne i anga\u017eiranosti vodi nas prema McLuhanovu pojmu reklame kao „oblika razonode zajednice, koji sam sebe likvidira“<\/a>[145<\/strong><\/span>]<\/sup><\/a>. Reklama je medij kolektivnog obmanjivanja, tip sudjelovanja koje je bijeg od turobnosti svakodnevice zarad hedonizma unutar virtualnosti. To zna\u010di da se slikovno iskustvo reklame, te mozai\u010dnost, kako iskustava, sadr\u017eaja, tako i inkluzije, pokazuje kao izvanredna sposobnost utopisti\u010dkog kolektiviziranja proto-(a)politi\u010dkog potencijala. <\/p>\n

    Ako medij doista jest poruka, onda je va\u017ena poruka kojoj je ultimativni doseg priop\u0107avanje tijela. Iako je elektri\u010dno doba doba u kojemu je \u017eiv\u010dani sustav baza produ\u017eetka, ciklus medijskosti zavr\u0161ava na ljudskom tijelu. Medijska “eshatologija” ili mo\u017eda cjelokupna tehni\u010dka eshatologija, ako \u0107emo tehni\u010dko ovdje uzeti kao medij u mekluanovskom smislu, zavr\u0161ava na tijelu. Saturacija, redundantnost, gomila puke informacije prije ili kasnije vra\u0107a nas na tijelo. Bolje bi bilo re\u0107i, agoniju tijela, kao agoniju povijesnosti.<\/p>\n

     <\/strong><\/p>\n

    Tre\u0107a to\u010dka<\/strong>, kao tre\u0107a tvrdnja, ti\u010de se upravo eshatolo\u0161kog kod McLuhana. Ona se mo\u017ee i\u0161\u010ditavati kao tuma\u010denje koje medije shva\u0107a kao svrhovite bez-svrhovitosti. Mo\u017eda je to utjecaj tomisti\u010dke filozofije na McLuhana, a mo\u017eda je to trenutni doseg vremena koje u njegovoj misli ne mo\u017ee dalje od onog \u0161to njegova „logika“ medija nala\u017ee. Naime, mediji su ekstaza neprestane informacije i to doista informacije kao informacije o ne\u010demu \u0161to se doga\u0111a sada, zbiva sada, ne\u010dega \u0161to jest sada. Sada\u0161njost i dalje, dakle, postoji kao polje informiranja subjekta. Otvoreno polje je polje zbivanja ve\u0107 gotovog svijeta i subjekta. Ono \u0161to \u010dovjek jest, kako smo to ve\u0107 spomenuli, recepcijska je to\u010dka, dakle ve\u0107 uspostavljena struktura do\u017eivljaja, osje\u0107anja, ako ne i ve\u0107 uspostavljena struktura djelovanja. To potvr\u0111uje i McLuhan kada isti\u010de da se iracionalnim i nelogi\u010dnim ponovno otkriva transakcija izme\u0111u \u010dovjekovog ”ja” i ”svijeta”, odnosno izme\u0111u subjekta i objekta<\/a>[146<\/strong><\/span>]<\/sup><\/a>. Me\u0111utim, McLuhan otvara novu temu ali ju nedovoljno eksplicira, pa \u010dak i u knjizi Razumijevanje medija <\/em>koja dolazi nakon Gutenbergove galaksije<\/em> kada tvrdi da je pismenost, opet u jednom linearnom smislu shva\u0107anja, „od prosvje\u0107enog pojedinca na\u010dinila zatvoreni sistem i postavila ambis izme\u0111u privida i stvarnosti kome je do\u0161ao kraj s otkri\u0107em kao \u0161to je tok svijesti“<\/a>[147<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    U takvom kontekstu kako smatra Donna Haraway, kibernetika jest transgresija binarnih pozicija poput one temeljne \u2013 duh i tijelo. McLuhan transgresiju vidi u koncu linearnosti u vidu abecede ili euklidskog prostora<\/a>[148<\/strong><\/span>]<\/sup><\/a> ali u globalom smislu homeostaza se posti\u017ee tek nakon ponovnog iskustva kraha tijela, da bi se ponovno afirmirao u susljednom ciklusu nekog novog tehno-medija. Shva\u0107aju\u0107i \u010dovjeka kao neprestanog biolo\u0161kog ponavlja\u010da, ne smije nam se potkrasti pogre\u0161ka kako biologija zna\u010di egzistencijalisti\u010dku dekadenciju. Biologija je pri samo bitkovnom padu najneposredniji do\u017eivljaj prirode od strane \u010dovjeka. Ono \u0161to u tom ponavljanju ostaje najve\u0107i problem je \u2013 \u0161to ako se ponavljanje ne uspije ponoviti zbog „tehni\u010dkih“ razloga, naime, onih da biolo\u0161kog supstrata \u010dovjekova ponavljanja ne bude. Taj mogu\u0107i izostanak Virilio uo\u010dava kada ekologiju optu\u017euje za scijentisti\u010dku enkapsuliranost<\/a>[149<\/strong><\/span>]<\/sup><\/a>. Ekologija je u potpunosti indiferentna spram psiholo\u0161kog vremena.<\/em> Pasivna optika<\/a>[150<\/strong><\/span>]<\/sup><\/a> dodu\u0161e jest inertna s aspekta svoje percepcije, stoga ona zaziva aktivnu optiku koja ju predstavlja kao budu\u0107e, idealitetno, ali i dramati\u010dno i katastrofi\u010dko ja, upravo ono juvenilno Ja koje nastupa nakon postdramatske fuzije<\/a>[151<\/strong><\/span>]<\/sup><\/a> biolo\u0161kog i tehnolo\u0161kog sraza. No, to je zasada stvar ekolo\u0161ke etike ili etike \u017eivotne sredine.<\/p>\n

    Na tragu McLuhanove sintagme tok svijesti<\/em> jest Viriliov princip doga\u0111ajnosti. Viriliovo poimanje doga\u0111aja ili doga\u0111ajnosti podrazumijeva i dalje subjekt. Upravo tu le\u017ei Virilijeva pogre\u0161ka kada \u010dovjeka smje\u0161ta u kozmi\u010dko vrijeme, vrijeme neprestanog sada zahva\u0107enog u mre\u017ee svjetlosti, odnosno, u \u0161kripac „tre\u0107eg intervala“. Taj doticaj subjekta – bi\u0107a s fotonom kao nosiocem ili bolje re\u010deno fenomenom neprestanog sada\u0161njeg, anulira ili bi\u0107e\/bitak ili vrijeme, budu\u0107i da vrijeme, a onda i ono neprestano sada, zahtjeva nekakav koncept subjektivnosti. Ovo potonje destruira svaku opstojnost relativnog te nam ostaje zaklju\u010diti da se apsolutno vrijeme ne mo\u017ee shvatiti niti percipirati. Dakle, subjekt i\u0161\u010dezava, \u0161to nas nagoni na pitanje mo\u017ee li se uop\u0107e dose\u0107i trenutak kozmi\u010dkog vremena ili se uspostavlja novi ciklus novog vremenskog intervala. Uspinju\u0107i se prema svjetlosti, po nu\u017enost stvari vosak na\u0161ih krila se topi i pero na\u0161e elacije opada, a \u010dovjek ponovno pada u prostor-vrijeme. <\/p>\n

     <\/p>\n

    Ambigvitet kao otvorenost tijela spram svijeta <\/em><\/strong><\/p>\n

    Jedno od va\u017enijih mjesta u filozofiji Mauricea Merelau-Pontyja jest pojam ambigviteta (ambigu\u00eft\u00e9)<\/em>. Tim pojmom Merleau-Ponty \u017eeli re\u0107i kako tijelo postoji na dva na\u010dina: fenomenalno i objektivno<\/a>[152<\/strong><\/span>]<\/sup><\/a>. Dakle, fenomenalnost tijela pojavljuje se kao istodobno i prisutno i neprisutno.<\/a>[153<\/strong><\/span>]<\/sup><\/a> Ono je prisutno jer ve\u0107 postoji prije same svijesti, ali neprisutno u smislu svog autenti\u010dnog bivanja u svijetu. Takvo bivanje je trenutak „izvornog jedinstva svijesti i svijeta“, tj. bitka koji nismo u mogu\u0107nosti konstituirati, ali iz kojeg se sve ostalo konstituira<\/a>[154<\/strong><\/span>]<\/sup><\/a>. Konstituiranje je to koje se ostvaruje putem intencionalnosti ili „operativne intencionalnosti“ kako ju imenuje Edmund Husserl. Operativna intencionalnost, za razliku od intencionalnog akta, jest „prirodno i predpredikativno iskustvo svijeta i na\u0161eg \u017eivota“<\/a>[155<\/strong><\/span>]<\/sup><\/a>. Svijet i tijelo mogu se doista tuma\u010diti kao odvojeni entiteti ako postoji samo jedno, a da istodobno ono drugo ili „ne postoji“ ili postoji na pasivan ili, u kontekstu medija, radikalno i banalno receptivan na\u010din. Mogli bismo ipak zaklju\u010diti da ono \u0161to se Merleau-Ponty pita jest, ako postoji samo jedan entitet, postoji li uop\u0107e bitak. Bitak je, dakle, uvijek dvosmislen (ambigu\u00eft\u00e9).<\/em><\/p>\n

    Jednostavno re\u010deno, Merleau-Ponty pokazuje kako tijelo i du\u0161a jesu jedno. Tijelo je permanentno prisutna stvarnost, stoga nije puki objekt naspram du\u0161e kako to tuma\u010di kartezijanski stav. Moje tijelo je moj susret sa svijetom i anga\u017eman u njemu. Tijelo i svijet postoje kao ve\u0107 konstituirani, ali tek u srazu tijela i svijeta kao anga\u017emana tijela u tom svijetu zapo\u010dinje projekt tijela-subjekta. Projekt subjektiviranja tijela mogu\u0107e je ostvariti jedino percepcijom samog svijeta koja je za Merleau-Pontya pred-prisutna stvarnost, ali ona koja je takva jedino u spoju s perspektivom te tako i s tijelom<\/a>[156<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    \u0160to se dade zaklju\u010diti u vrlo kratkom uvodu u Merleau-Pontyjevu filozofiju? Budu\u0107i da tijelo i svijet jesu modaliteti jednog dvosmislenog bitka, to dvoje je istodobno fundament perspektive koja ako izostaje, uklanja i percepciju svijeta i tijelo. Prostor je ve\u0107 uvijek tu i jedino se u njemu odvijaju percepcija i perspektiva; jedino se u prostoru odvija shva\u0107anje svijeta i shva\u0107anje na odre\u0111en i za onog koji percipira, odre\u0111uju\u0107i na\u010din. Perceptivno iskustvo je za Merleau-Pontya iskonski susret s bitkom, a bitak je sinonim za biti situiran<\/a>[157<\/strong><\/span>]<\/sup><\/a>. Ili, re\u010deno u kontekstu filozofije medija, „svaki je medij u svojoj povijesno-epohalnoj odre\u0111enosti tjelesnom strukturom djelovanja istodobno spoznajni aparat i tjelesno situiranje u prostor-vremenu dru\u0161tvenih odnosa i kulturnog poretka zna\u010denja“<\/a>[158<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Biti u svijetu pa tako i u svijetu medija nikako ne mo\u017ee biti bez anga\u017emana samo tijela ili samo svijesti. Prema Merleau-Pontyju tijelo, svijest i svijet jesu jedno, ali jedno na perspektivisti\u010dki na\u010din. Taj na\u010din nije ni\u0161ta drugo negoli vlastito oblikovanje u svijetu koji nam je dan jedino kao percepcija, ne kao recepcija. Ovo prvo (percepcija) bilo bi u filozofiji Merleau-Pontyja fenomenalno tijelo, a ovo drugo (recepcija) puko objektivno tijelo, tijelo koje u korporativno-tehni\u010dko medijaliziranom svijetu jest uvijek samo objekt. Dakle, u vremenu masovnih medija kao sinonima korporativnog kapitalizma tijelo se \u017eeli svesti na ono objektivno, puko biolo\u0161ko vo\u0111eno \u010distim hedonisti\u010dkim nagonom ili okovano jarmom pukog pre\u017eivljavanja u ambijentu neprestane proizvodnje. U tom smjeru i ide Husserlova kritika znanosti u djelu Kriza europskih znanosti i transcendentalna fenomenologija <\/em>koju je Merleau-Ponty pozorno i\u0161\u010ditavao. Objektivno tijelo va\u017eno je isklju\u010divo za znanost, a fenomenalno za nas same, iako su nam na kraju potrebna oba aspekta tijela ali i subjekta koji se njime bavi. Stoga se suvremene znanosti i bave isklju\u010divo onim refleksivnim i uvjetuju\u0107im aspektom \u010dovjeka, naravno, zbog aplikacije u\u010dinkovitih praksi korporativnih proizvoda na same konzumente. <\/p>\n

    Novomedijski pad tijelo podsti\u010de na dvojaku reakciju \u2013 ono je tla\u010deno sobom i drugim. Tijelo je podvrgnuto jarmu sebstva s ciljem ponovne samoafirmacije, ali i drugima s ciljem instrumentalizacije. Pad tijela je dakle pad slike tijela koja nije produktom tehnike samopostavljanja u interferenciju spram Drugog i drugog, ve\u0107 slike tijela\/sebstva kako ju postavlja pragmatika kapitala ilustrirana slikom Kazimira Maljevi\u010da Crni kvadrat na bijeloj podlozi<\/em><\/a>[159<\/strong><\/span>]<\/sup><\/a>. <\/em>Medijalnost kao jedini medij dana\u0161njice i koji predstavlja perpetuiranje tijela\/tehnike kao nosioca isklju\u010divo komercijalnog zna\u010denja, nu\u017eno mora rezultirati u padu tijela kao ponovne uspostave izvornosti \u017eivota, naime, izvornosti povijesnosti tijela. Tijelo koje postaje virtualitet nije vi\u0161e tijelo povijesnog i kao takvo djelatnog bi\u0107a. Ono se ne mo\u017ee odrediti kad jednom biva transponirano u virtualno i imaginarno, odnosno, kad i samo postane samoperpetuiraju\u0107a fantazma, odnosno fantazma prepetuiranja. <\/strong><\/p>\n

    U tjelesnom anga\u017emanu nazire se potreba \u010dovjeka da familijarizira svijet, odnosno u\u010dini ga ambijentom primordijalnog shva\u0107anja prostornosti<\/a>[160<\/strong><\/span>]<\/sup><\/a>. Merleau-Pontyjev primordijalni prostor apliciran na objektivni okoli\u0161 mo\u017ee se povezati s plemenizmom; to je rije\u010d koju u Razumijevanju medija<\/em> McLuhan spominje na nekoliko mjesta. Ta poveznica se ogleda u „naviknutosti“ na prostor kao dokaz da moje tijelo nastanjuje prostor na egzistencijalan na\u010din. Prostor nije isklju\u010divo fizi\u010dka datost ili geometrijski prostor. Medij je simbol tjelesnog koje \u017eeli biti planetarno, tijelo koje \u017eeli nadi\u0107i sku\u010deno plemensko i lokalno da bi u jednoj vi\u0161oj instanci bilo globalno egzistencijalno tijelo. Informacijsko postaje egzistencijsko i egzistencijalno. Putem tijela su za Merleau-Pontyja mogu\u0107e mnogostruke dimenzije svijeta percepcije. Tijelo je izvor simbola putem seksualnosti koja je otvorenost bitka tijela.<\/p>\n

    Otvorenost bitka tijela nu\u017eno se mora promatrati kroz medije kao produ\u017eetke, odnosno kao fantomske udove putem kojih smo trenutno u stanju osaka\u0107enosti. Mediji \u010dine da se „zaborav“ tijela ne odvije nu\u017eno kao gotovo i dovr\u0161eno zbivanje. „Amnezija“ jest reverzibilni proces ponovne uspostave tijela kao sto\u017eera svijeta. Me\u0111utim, ne\u0161to je uvijek izgubljeno, stoga je reaktualizacija tijela uvijek i rekonfiguracija. Ili je fantomski ud u pitanju ili je bioni\u010dka ruka, ili premosnica ili sinteti\u010dki neuron. Vra\u0107anje je uvijek tjelesno, putem tijela ili k njemu, i uvijek uz \u017ertvu (tijelo pamti). Zaklju\u010dak ove palingeneze je kako tijelo ili mo\u017eemo izgubiti i time izgubiti jedan cijeli svijet, ili putem povratnog procesa svijet aktualizirati u tijelu kao iskustvu op\u0107eg u pojedina\u010dnom. Stoga mediji nisu ni\u0161ta drugo, nego \u2013 fantomi tijela.<\/em><\/strong><\/p>\n

    Me\u0111utim, fantom nije ne\u0161to negativno. Postoji svojevrsna tehnika <\/em>znaka koja omogu\u0107uje da \u010dovjek putem svoje fantomske obrazine postane ono \u0161to jest. Osim fantomske konkretnosti, kao \u0161to je, npr., tetova\u017ea na ljudskom tijelu<\/a>[161<\/strong><\/span>]<\/sup><\/a>, imamo i fantomsku diskretnost u podru\u010dju virtualnog<\/a>[162<\/strong><\/span>]<\/sup><\/a>. Emotikon, kako tvrde Argyle i Shields<\/a>[163<\/strong><\/span>]<\/sup><\/a> pozivaju\u0107i se na Lucea Irigaraya, odra\u017eava prisutnost tijela, a konkretno tijelo, tijelo nekog osobno, prona\u0161lo je znak putem kojeg se mo\u017ee ekspresionirati. <\/strong>U jednoj mikro-dijalektici izme\u0111u konkretnog tijela i znaka (emotikona), tijelo se na paradoksalan na\u010din reafirmira u virtualnom da bi putem tehnike kao „priru\u010dnosti“ bitka samoga u njegovom samo-perpetuiranju doseglo temeljnu to\u010dku bivanja uop\u0107e.<\/p>\n

    Reafirmacija tijela, ne kao puko biolo\u0161kog entiteta, ve\u0107 kao vje\u010dno prisutne mogu\u0107nosti \u017eivotinjske, \u010dovje\u010dje i prirodne neprestane otvorenosti, ono je \u0161to u jednom moralnom smislu treba ostati netaknutim. Stoga ekolo\u0161ka etika, primarno kao etika tijela, danas i jest bitna disciplina etike. To vi\u0161e nije ekolo\u0161ka etika kao etika okoli\u0161a ili etika \u017eivotne sredine, ve\u0107 je to etika mogu\u0107nosti \u017eivota, njegove permutacije, pluri-formativnosti, polisemije.<\/p>\n

    To\u010dka singularnosti koja nu\u017eno ide uz pojam reafirmacije tijela, jest prisutnost Mno\u0161tva (kulminacijske to\u010dke metamorfoze bitka) na kojoj to\u010dki individuacijska modalnost tijela postaje supstancijalna osnova svake individualizacije \u010dovjeka i su-svijeta. Upravo uz ovu to\u010dku pristaje Deleuzeov pojam imanencije<\/em> kao \u017eivota<\/a>[164<\/strong><\/span>]<\/sup><\/a> koji ozna\u010dava kontingentnost bitka, odnosno mogu\u0107nost tijela kao percepcije da ponovno pokrene percepcijske prakse uspostave novog bitka svijeta. Kulminacijska to\u010dka metamorfoze predstavlja a-morfnost bitka, te na taj na\u010din petrificiranost postojanja koja tim vi\u0161e svoje postojanje izvrgava ja\u010dim silama inercije puknu\u0107a. <\/p>\n

    Da zaklju\u010dimo, dvozna\u010dnost ili ambigvitet nije isklju\u010divo percepcijske naravi, ona je i tjelesne naravi, odnosno, ona je tjelesna perceptivnost. Ukoliko tijelo uzmemo kao medij, a dvozna\u010dnost kao temeljnu odrednicu medija, tada medij prethodi izvorniku<\/a>[165<\/strong><\/span>]<\/sup><\/a>. Tijelo jest svijet, a nije svijet tijelo, odnosno, dolazimo do Deleuzeovog koncepta postojanje\/bivanje kada tijelo jest procesualnost koja \u010dini temelje bitka, a ne bitak koji le\u017ei u osnovi procesualnosti tijela.<\/p>\n

     <\/strong><\/p>\n

    Zaklju\u010dak<\/strong><\/p>\n

    Svijet nije ni\u0161ta drugo nego tehnogenetska budu\u0107nost, budu\u0107nost koja je kozmi\u010dki moment „tehni\u010dke“ nagonskosti tijela \u010dovjeka kao medija konstrukcije. Svijet jest ono \u0161to jest, a slijede\u0107i Heideggera, Ni\u0161ta jest vje\u010dna preokupacija metafizike. Stoga tijelo kao medij svijeta nije ni\u0161ta drugo nego medij ne\u010deg postaju\u0107eg, ne\u010deg \u0161to ima biti, odre\u0111ena stvarnost koja to tek ima postati. Vuk-Pavlovi\u0107eva biologi\u010dka nu\u017enost odre\u0111ena kroz njegov pojam odgoja, odra\u017eava potrebu za razvojem otvorenosti spram vrijednosti. Me\u0111utim vrijednosti nisu neke odre\u0111enosti, ve\u0107 ono \u0161to se putem odgoja mora neprestano otvarati spram svijeta pa tako i otvarati vrijednosti kao postojanosti. Potrebna je nova „vjera u svijet“ kako je to formulirao Deleuze <\/strong>u jednom intervjuu<\/a>[166<\/strong><\/span>]<\/sup><\/a>.<\/strong><\/p>\n

    Tijelo je prvo, zatim je tehnika, potom jezik te naposljetku govor. Tijelo je sjeci\u0161te trijade tehnika – jezik – govor iz kojega izvire smisao svijeta ili svjetova. McLuhan jasno pokazuje metamorfozu tehnike u njenom priru\u010dnom potencijalu za \u010dovjeka, me\u0111utim, izostaje onaj bitni moment metamorfoze samog bitka. Tehni\u010dko je kod McLuhana i dalje odvojena stvarnost od tijela, kao utjelovljene percepcije i ne\u010dega \u0161to tek treba razviti strukture po-sebnosti. Iako se takav scenarij nazire u onome \u0161to smo opisali u to\u010dki tri, kao tre\u0107oj tvrdnji, McLuhan nije doku\u010dio razinu potpunog rastemeljenja subjekta koji je referentan do po\u010detka post-novovjekovlja. Premda McLuhana mo\u017eemo bez puno oklijevanja uzeti kao filozofa medija, kao filozofa iconic turn<\/em>-a, \u010dini se da je on ipak filozof medija kao posredovanja, a ne medija ili tehnike kao nove ontologije ili nove metafizike. Medij se jo\u0161 uvijek u McLuhanovim razmatranjima ili razumijevanjima uzima kao objekt naspram tuma\u010denja koje je subjektivno, te se njegovu poziciju razumije kao antropologiju medija<\/em><\/a>[167<\/strong><\/span>]<\/sup><\/a> u kojoj nema mjesta transmedijalnosti medija kao onog \u010dime mediji danas uop\u0107e i jesu u centru filozofske pozornosti.<\/p>\n

    Za\u010detke upravo takvog jednog rastemljenja nalazimo u misli Merleau-Pontya koji konceptom tijela-subjekta, odnosno tijela kao proto-individualne uronjenosti u unaprijed postoje\u0107u perceptivnost, koncepte novovjekovne konstitucije subjekta izvrgava vjetrometini samoprojektiraju\u0107e snage inkarnirane perceptivnosti. Tu \u0107e zapo\u010detu misiju rastemljenja Deleuze dovesti do jo\u0161 zna\u010dajnijeg nivoa, ali ostaje za vidjeti koju zna\u010dajnu ulogu u takvom razvoju doga\u0111aja za njega igra tijelo, budu\u0107i da je tijelo za Merleau-Pontya jedina mogu\u0107nost ostvarivanja svijeta, dok je kod Deleuzea ono mo\u017eda tek manjim dijelom bitan aspekt postojanja previ\u0161e prepu\u0161ten diktatu \u017eelje, a time i ne\u010deg puko nagonskog. U svakom slu\u010daju, Mereleau-Potyjevo tuma\u010denja tijela kao ambigviteta ostavlja nas sve\u0111 u mogu\u0107nosti tuma\u010diti otvorenost Ja – <\/em><\/strong>projekta spram perspektive. Tijelo kao imanentna prisutnost u materijalnom smislu i tijelo kao imanentna transcendentnost sa\u017eeto je u tijelu kao percepciji. U takvoj konstelaciji tijelo je ujedno i tehnika i medij. Tehnika predstavlja potencijalnost\/aktualnost onoga \u0161to mo\u017ee biti\/jest, a medij ono procesualno realizacije. Medij i tehnika neprestana su otvorenost jednog spram drugog. U toj otvorenosti tijelo ne mo\u017ee bez \u017ertve, tijelo je \u017ertveni jarac, a tehnika (glas, rije\u010d, tisak, mediji\u2026) otpor, kontrapunkt pukom karnalnom koje, iako iznova pokazuje pad tijela, istom uvijek daje ponovnu razinu dostojanstva.<\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[121<\/strong><\/span>]<\/sup><\/a> 
    \nPavao Vuk-Pavlovi\u0107, Filozofija odgoja<\/em>, Hrvatska sveu\u010dili\u0161na naklada, Zagreb 1996.
    \n Pavao Vuk-Pavlovi\u0107, Li\u010dnost i odgoj, <\/em>Bogoslovska smotra, vol. 22 (2\/1932).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[122<\/strong><\/span>]<\/sup><\/a> 
    \nMarshall McLuhan, Gutenbergova galaksija<\/em>, Nolit: Beograd 1973., str. 312.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[123<\/strong><\/span>]<\/sup><\/a> 
    \nGilles Deleuze i Felix Guattari, \u0160to je filozofija<\/em>, Sandor, Zagreb 2017.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[124<\/strong><\/span>]<\/sup><\/a> 
    \nMarshall McLuhan, Razumijevanje medija<\/em>, Golden marketing. Zagreb 2008., str. 13.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[125<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Razumijevanje medija<\/em>, str. 37.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[126<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Gutenbergova galaksija<\/em>, str. 312.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[127<\/strong><\/span>]<\/sup><\/a> 
    \nMarshall McLuhan, Razumijevanje medija<\/em>, str. 13.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[128<\/strong><\/span>]<\/sup><\/a> 
    \n\u017darko Pai\u0107 u Dra\u017een Katunari\u0107, (ur.), Carstvo medija<\/em>, Litteris, Zagreb 2012., str.63.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[129<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Razumijevanje medija<\/em>, str. 17.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[130<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107 u D. Katunari\u0107, (ur.), Carstvo medija, s<\/em>tr. 73.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[131<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Razumijevanje medija<\/em>, str. 20.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[132<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 37.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[133<\/strong><\/span>]<\/sup><\/a> 
    \nJ\u00fcrgen Habermas, Tuma\u010denja uz pojam komunikacijskog djelovanja,<\/em> u: Vjeran Katunari\u0107 (ur.), Teorija dru\u0161tva u Frankfurtskoj \u0161koli<\/em>, Naprijed, Zagreb 1990., str. 593-619.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[134<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 17.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[135<\/strong><\/span>]<\/sup><\/a> 
    \nGunther Anders, Svijet kao fantom i matrica. Filozofska razmi\u0161ljanja o radiju i televiziji<\/em>, Europski glasnik, 10 (10\/2005), str. 215. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[136<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 40.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[137<\/strong><\/span>]<\/sup><\/a> 
    \nPaul Virilio, Brzina osloba\u0111anja<\/em>, Biblioteka Psefizma,. Karlovac 1999., str. 22.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[138<\/strong><\/span>]<\/sup><\/a> 
    \n\u017darko Pai\u0107, Tehnosfera II,<\/em> Mizantrop, Zagreb 2018., str. 285.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[139<\/strong><\/span>]<\/sup><\/a> 
    \nErich Fromm, Revolucija nade<\/em>, Grafos, Beograd 1978., str. 16.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[140<\/strong><\/span>]<\/sup><\/a> 
    \nGilbert Simondon u Pai\u0107, Tehnosfera II<\/em>, str. 277-286.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[141<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 46.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[142<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 53.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[143<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 53.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[144<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 181-192.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[145<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 206.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[146<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Gutenbergova galaksija<\/em>, str.<\/em> 313.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[147<\/strong><\/span>]<\/sup><\/a> 
    \nM. McLuhan, Ibid., str. 313.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[148<\/strong><\/span>]<\/sup><\/a> 
    \nFrank Kermode, Izme\u0111u dve galaksije<\/em>, u: Slobodan \u0110or\u0111evi\u0107 (ur.), Makluanova galaksija,<\/em> Biblioteka XX vek, Prosveta, Beograd 1982., str. 131-139. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[149<\/strong><\/span>]<\/sup><\/a> 
    \nPaul Virilio, Brzina osloba\u0111anja<\/em>, str. 38-39.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[150<\/strong><\/span>]<\/sup><\/a> 
    \nIbid.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[151<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 85.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[152<\/strong><\/span>]<\/sup><\/a> 
    \nBoro Gojkovi\u0107, Dvosmisleni Maurice Merleau-Ponty<\/em>, Svjetlost, Sarajevo 1979., str. 52.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[153<\/strong><\/span>]<\/sup><\/a> 
    \nTijana Oki\u0107, Maurice Merleau-Ponty: Problem tijela u fenomenologiji percepcije<\/em>, Sophos, ZINK, FFSA, Sarajevo, 11 (2011), str. 21.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[154<\/strong><\/span>]<\/sup><\/a> 
    \nT. Oki\u0107, Maurice Merleau-Ponty: Problem tijela u fenomenologiji percepcije<\/em>, str. 24.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[155<\/strong><\/span>]<\/sup><\/a> 
    \nMaurice Merleau-Ponty, Fenomenologija percepcije<\/em>, Veselin Masle\u0161a, Sarajevo 1990, str. 17.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[156<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 35.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[157<\/strong><\/span>]<\/sup><\/a> 
    \nM. Merleau-Ponty, Fenomenologija percepcije<\/em>, str. 296.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[158<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107 u D. Katunari\u0107 (ur.), Carstvo medija<\/em>, str. 69.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[159<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 81.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[160<\/strong><\/span>]<\/sup><\/a> 
    \nB. Gojkovi\u0107, Dvosmisleni Maurice Merleau-Ponty, <\/em>str. 57.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[161<\/strong><\/span>]<\/sup><\/a> 
    \nTetova\u017ee na tijelu danas su raznorodnog karaktera. Raznorodnost simbola tetova\u017ea i njihovog porijekla, prisutni su svi na jednom mjestu, kao na svojevrsnoj oglasnoj plo\u010di, te se tako tijelo javlja kao sinkronicitet istodobno i kao sinkrecitet. Dakle, tijelom komuniciramo mno\u0161tvo bez da koristimo fonemsko komuniciranje. Mi i dalje komuniciramo, a da se ne znamo ili da nismo prisno povezani u razgovoru.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[162<\/strong><\/span>]<\/sup><\/a> 
    \nVidi: Katie Argyle. i Rob Shields, Postoji li tijelo u Mre\u017ei?, <\/em>u: Kulture interneta,<\/em> (ur.) Rob Shields, Jesenski i Turk, Zagreb 2001, str. 85-102.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[163<\/strong><\/span>]<\/sup><\/a> 
    \nK. Argyle i R. Shields, Postoji li tijelo u Mre\u017ei?<\/em><\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[164<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107, Tehnosfera II, <\/em>str. 362.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[165<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107 u D. Katunari\u0107, (ur.) Carstvo medija<\/em>, str. 60.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[166<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107, Tehnosfera II, <\/em>str.<\/em> 365.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[167<\/strong><\/span>]<\/sup><\/a> 
    \n\u017d. Pai\u0107 u D. Katunari\u0107 (ur.), Carstvo medija<\/em>, str. 51.
    \n<\/span><\/p>\n<\/div>\n

     <\/p>\n

    Literatura:<\/strong><\/p>\n

    Anders, G\u00fcnther, Svijet kao fantom i matrica. Filozofska razmi\u0161ljanja o radiju i televiziji<\/em>, Europski glasnik, 10 (10\/2005), str. 215.<\/p>\n

    Deleuze, Gilles i Guattari, Felix, \u0160to je filozofija<\/em>, Sandor, Zagreb 2017.<\/p>\n

    Fromm, Erich, Revolucija nade<\/em>, Grafos, Beograd 1978.<\/p>\n

    Gojkovi\u0107, Boro, Dvosmisleni Maurice Merleau-Ponty<\/em>, Svjetlost, Sarajevo 1979.<\/p>\n

    Habermas, J\u00fcrgen, Tuma\u010denja uz pojam komunikacijskog djelovanja<\/em> u: Katunari\u0107, Vjeran (ur.), Teorija dru\u0161tva u Frankfurtskoj \u0161koli<\/em>, Naprijed, Zagreb 1990., str. 593-619.<\/p>\n

    Katunari\u0107, Dra\u017een (ur.), Carstvo medija<\/em>, Litteris, Zagreb 2012.<\/p>\n

    Kermode, Frank, Izme\u0111u dve galaksije,<\/em> u: \u0110or\u0111evi\u0107, Slobodan (ur.), Makluanova galaksija,<\/em> Biblioteka XX vek, Prosveta, Beograd 1982., str. 131-139. <\/p>\n

    McLuhan, Marshall, Gutenbergova galaksija<\/em>, Nolit, Beograd 1973.<\/p>\n

    McLuhan, Marshall, Razumijevanje medija<\/em>, Golden marketing, Zagreb 2008.<\/p>\n

    Merleau-Ponty, Maurice, Fenomenologija percepcije<\/em>, Veselin Masle\u0161a, Sarajevo 1990.<\/p>\n

    Oki\u0107, Tijana, Maurice Merleau-Ponty: Problem tijela u fenomenologiji percepcije<\/em>, Sophos, ZINK, FFSA, Sarajevo, 11 (2011), str. 48.<\/p>\n

    Pai\u0107, \u017darko, Tehnosfera II,<\/em> Mizantrop, Zagreb 2018.<\/p>\n

    Shilds, Rob (ur.), Kulture interneta<\/em>, Jesenski i Turk, Zagreb 2001.<\/p>\n

    Virilio, Paul, Brzina osloba\u0111anja<\/em>, Biblioteka Psefizma, Karlovac 1999.<\/p>\n

    Vuk-Pavlovi\u0107, Pavao, Filozofija odgoja<\/em>, Hrvatska sveu\u010dili\u0161na naklada, Zagreb 1996.<\/p>\n

     <\/p>\n

    Body as a Media of the World<\/span><\/strong><\/p>\n

     <\/p>\n

    Abstract<\/strong><\/em><\/p>\n

     <\/span><\/p>\n

    We will try to link Merleau-Ponty\u2019s interpretation of the body-subject with the idea of mediation. The body thus becomes the mediating part of the human body towards the human body, human body and the world, and also human body and the Being. Within the phenomenological field of network interaction there is a corporate intersubjective game, usually speaking, between the man and the nature, in which man is constituted by nature as nature is constituted by man, and all this through technique as something that is yet to be.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> media, body, technique, perception, being.<\/em><\/p>\n

     <\/span><\/p>\n

    <\/a><\/p>\n

     <\/span><\/p>\n

    \n\n\n\n
    \"inmediasresno16\"<\/p>\n

    \n  9(16)#10 2020<\/strong> <\/p>\n<\/td>\n

    		\n

    \n\"Creative<\/a>
    \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom     Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

    		\n


    \nDOI 10.46640\/imr.9.16.10<\/a>
    \nUDK 621.397.13:28-183.5<\/p>\n

    Pregledni \u010dlanak<\/p>\n

    Review article<\/p>\n

    Primljeno: 23.12.2019.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

     <\/p>\n

     <\/p>\n

    Daniela Bla\u017eevska<\/span><\/p>\n

    Univerzitet \u201eSv. Kiril i Metodij\u201c u Skoplju
    \nPravni fakultet \u201eJustinijan Prvi\u201c u Skoplju, Sjeverna Makedonija
    \ndanielablazevska@gmail.com
    \nd.blazevska@pf.ukim.edu.mk<\/p>\n

    Televizija i ljudska du\u0161a<\/span><\/strong><\/p>\n


    \nPuni tekst: pdf (448 KB), Hrvatski, Str. 2607 – 2616
    \n<\/span><\/strong><\/a><\/p>\n

     <\/p>\n

    Sa\u017eetak<\/em><\/strong><\/p>\n

     <\/span><\/p>\n


    \n\u201cKakva je korist \u010dovjeku ako sav svijet zadobije a du\u0161i svojoj naudi? Ili kakav \u0107e otkup dati \u010dovjek za du\u0161u svoju?\u201d<\/em>    <\/a>[168<\/strong><\/span>]<\/sup><\/a><\/p>\n

          <\/span><\/p>\n


    \nCilj ljudskog \u017eivota je spasenje du\u0161e. \u010covjek mora \u010duvati svoju du\u0161u od \u0161tetnih prizora. Cilj ovog rada je istra\u017eiti kako televizija kao masovni medij utje\u010de na ljudsku du\u0161u, pri \u010demu autorica analizira utjecaj televizije na um, \u017eelju i volju \u010dovjeka koji je izlo\u017een medijskim sadr\u017eajima. U radu se izvode zaklju\u010dci o negativnim efektima televizije na ljudsku du\u0161u te se preporu\u010da selektivna i \u0161to kra\u0107a izlo\u017eenost televizijskim programima.<\/em><\/p>\n

     <\/p>\n

    Klju\u010dne rije\u010di:<\/em><\/strong> televizija, ljudska du\u0161a, masovni medij.<\/em><\/p>\n

     <\/p>\n

     <\/p>\n

    1. Uvod<\/strong><\/p>\n

    U Svetom pismu su zapisane Isusove rije\u010di: “Kakva je korist \u010dovjeku ako sav svijet zadobije a du\u0161i svojoj naudi? Ili kakav \u0107e otkup dati \u010dovjek za du\u0161u svoju?”<\/a>[169<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Cilj ljudskog \u017eivota je spasenje du\u0161e. \u010covjek mora \u010duvati svoju du\u0161u od \u0161tetnih prizora. Masovni mediji napadaju ljudsku du\u0161u sa svih strana. Televizija je audiovizuelni medij, proizvod 20. stolje\u0107a. <\/p>\n

    Cilj ovog rada je istra\u017eiti kako televizija kao masovni medij utje\u010de na du\u0161u \u010dovjeka koji je izlo\u017een medijskim sadr\u017eajima. Postavljaju se tri istra\u017eiva\u010dka pitanja na koja trebamo dati odgovore:<\/p>\n

    1. \u0160to je televizija?<\/p>\n

    2. \u0160to je ljudska du\u0161a?<\/p>\n

    3. Kakav je utjecaj televizije na ljudsku du\u0161u?<\/p>\n

     <\/p>\n

    2. Televizija<\/strong><\/p>\n

    Iz etimolo\u0161kog ugla, rije\u010d televizija zna\u010di: gledati na daljinu. Ova rije\u010d je gr\u010dko-latinskog porijekla. “Tele” na gr\u010dkom zna\u010di: daleko, na daljini<\/a>[170<\/strong><\/span>]<\/sup><\/a>. “Visio” na latinskom zna\u010di: gledanje (gledati)<\/a>[171<\/strong><\/span>]<\/sup><\/a>. Ova rije\u010d potje\u010de od glagola “video”<\/a>[172<\/strong><\/span>]<\/sup><\/a>, koji na latinskom zna\u010di: gledati, primje\u0107ivati<\/a>[173<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    U Suvremenom leksikonu stranih re<\/em>\u010d<\/em>i i izraza<\/em> Ljube Mi\u0107unovi\u0107a televizija se definira kao “predavanje i primanje pokretnih slika iz daljine pomo\u0107u elektri\u010dnih metoda za vezu, koje se zasnivaju na rastvaranju slika na veliki broj posebnih svjetlosnih elemenata, „to\u010daka“, odnosno signala, koji se kad dodirnu TV prijemnik pretvaraju u slike”<\/a>[174<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    John Fiske<\/a>[175<\/strong><\/span>]<\/sup><\/a> televiziju definira kao “izaziva\u010da zna\u010denja i zadovoljstva”, kao “kulturnog agenta“, posebno kao „izaziva\u010da i cirkulatora zna\u010denja”.<\/p>\n

    Fiske misli da “televizija i njeni programi ne vr\u0161e utjecaj na ljude”<\/a>[176<\/strong><\/span>]<\/sup><\/a> te da su “gledaoci i televizija u interakciji”<\/a>[177<\/strong><\/span>]<\/sup><\/a>. U knjizi “Televizijska kultura” govori o televizijskoj “efektivnosti”<\/a>[178<\/strong><\/span>]<\/sup><\/a>. On smatra da: “Televizija ne ‘izaziva’ efekte koji se mogu identificirati kod pojedinaca, ali ipak djeluje tako da ideolo\u0161ki promovira i preferira odre\u0111ena zna\u010denja svijeta, da cirkulira odre\u0111ena zna\u010denja radije nego druga, i da slu\u017ei jednim dru\u0161tvenim interesima bolje nego drugima”<\/a>[179<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    S druge strane, Marie Winn u knjizi “Priklju\u010dak na drogu” (“The Plug-in Drug“)<\/a>[180<\/strong><\/span>]<\/sup><\/a>, sumirala je razli\u010dita strahovanja koja se odnose na televiziju Glavni zaklju\u010dak je da televizija mo\u017ee izazvati ovisnost i biti \u0161tetna za one koji je gledaju.<\/a>[181<\/strong><\/span>]<\/sup><\/a><\/p>\n

    Naj\u010de\u0161\u0107e optu\u017ebe su da televizija podsti\u010de eskapizam, pasivnost i ovisnost s jedne strane, a nasilje i delikvenciju s druge<\/a>[182<\/strong><\/span>]<\/sup><\/a>. Paul F. Lazarsfeld i Robert K. Merton otkrili su sljede\u0107e disfunkcije masovnih medija: dodjeljivanje i potvr\u0111ivanje statusa, potvr\u0111ivanje i nametanje dru\u0161tvenih normi i narkotiziraju\u0107u disfunkciju<\/a>[183<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Dosada\u0161nja istra\u017eivanja pokazuju da televizija ima uglavnom negativni efekt na gledaoce. Teorije o televizijskom nasilju nude “silnu podr\u0161ku vezi gledanje – agresija”<\/a>[184<\/strong><\/span>]<\/sup><\/a>. Ameri\u010dka istra\u017eiva\u010dica medija Aletta. C. Huston<\/a>[185<\/strong><\/span>]<\/sup><\/a> zaklju\u010dila je da “akumulirana istra\u017eivanja jasno demonstriraju korelaciju izme\u0111u nasilja i agresivnog pona\u0161anja” i da se pritom gledaoci koji provode vi\u0161e vremena ispred televizora pona\u0161aju agresivnije nego oni koji su manje izlo\u017eeni medijskim sadr\u017eajima<\/a>[186<\/strong><\/span>]<\/sup><\/a>. Ona sumira obje eksperimentalne i longitudinalne studije koje podr\u017eavaju hipotezu da je gledanje nasilja kauzalno povezano sa agresijom. Eksperimenti s djecom pre\u0161kolskog uzrasta i adolescentima pokazali su prisutnost povi\u0161ene agresije izme\u0111u gledaoca koji su dobili zadatak da pod odre\u0111enim uvjetima gledaju nasilnu televizijsku emisiju ili film<\/a>[187<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Jedna od najstarijih teorija koja se bavi medijima, teorija katarze, koja tvrdi da gledanje nasilnih sadr\u017eaja i agresije na televiziji djeluje „pro\u010di\u0161\u0107avaju\u0107e“ na negativne osje\u0107aje gledaoca, bila je odba\u010dena od ve\u0107ine znanstvenika. Nakon analize znanstvene evidencije, Scott Andison<\/a>[188<\/strong><\/span>]<\/sup><\/a> je zaklju\u010dio da televizija stimulira ve\u0107u agresiju kod pojedinaca. Pokazalo se razumnim prihvatiti teoriju da je televizijsko nasilje stimulans za agresiju a odbaciti teoriju katarze<\/a>[189<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Joseph Klapper je godine 1972., u Kongresu SAD rekao da je nesvjestan \u010dvrstih dokaza da gledanje nasilja na televiziji ili na nekom drugom mediju djeluje katarzi\u010dno ili uzvi\u0161eno<\/a>[190<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Neki autori misle da televizija izaziva lo\u0161e navike slu\u0161anja. Sheila Bentley, ameri\u010dka konzultantkinja za komunikacije, obja\u0161njava da kada \u010dovjek gleda televiziju, slu\u0161a na na\u010din koji od njega ne zahtijeva da i\u0161ta zadr\u017ei i ne suprotstavlja mu se ako napusti sobu. U prilog ove teze navedene su \u010dinjenice da je televizijski program \u010desto prekidan reklamama i da ljudi provode i po \u0161est sati dnevno prakticiraju\u0107i takav na\u010din gledanja<\/a>[191<\/strong><\/span>]<\/sup><\/a>
    \n. Joseph Turow    <\/a>[192<\/strong><\/span>]<\/sup><\/a> navodi da su u slu\u010daju televizije studije pokazale da ”ljudi ne sjede mirno hipnotizirani svjetlom ekrana, oni se kre\u0107u, rade razne stvari i razgovaraju s porodicom i prijateljima”<\/a>[193<\/strong><\/span>]<\/sup><\/a>. Istra\u017eiva\u010di “kori\u0161tenja i zadovoljenja” masovnih medija smatraju da je publika aktivna, “da pojedinci nisu samo pasivni primatelji poruka”<\/a>[194<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Arhimandrit Rafail Karelin<\/a>[195<\/strong><\/span>]<\/sup><\/a> smatra da televizija:<\/p>\n

     <\/p>\n

    \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nu\u010di \u010dovjeka misliti u \u010dulnim predstavama, izaziva raspr\u0161enost i laku prijem\u010divost za utiske, otupljuje racionalno pam\u0107enje i slabi stvarala\u010dke snage \u010dovjeka
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nunificira, izjedna\u010dava, pojednostavljuje i obezli\u010duje ljude
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nhipnotizira
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \n\u0161iri nervne i psihi\u010dke bolesti
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nu\u010di ljude da budu okrutni
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nme\u0111usobno otu\u0111uje ljude koji \u017eive u istom domu i porodici, zamijeniv\u0161i dru\u017eenje i zajedni\u010darenje ljudi varkama i privi\u0111enjima ekrana
    \n<\/span>\n<\/td>\n<\/tr>\n
    \n
    \n<\/div>\n<\/td>\n
    		\n
    \n<\/div>\n<\/td>\n<\/tr>\n
    \n
    \n\u2013<\/span>\n<\/td>\n    		\n
    \nubija srce relegije \u2013 molitvu<\/a>[196<\/strong><\/span>]<\/sup><\/a>
    \n<\/span>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n

     <\/p>\n

    U svom kriti\u010dkom osvrtu o televiziji arhimandrit Rafail Karelin obja\u0161njava da je televizija stvorila novu vrstu \u010dovjeka kojeg naziva homo medium<\/em>, „\u010dovjeka sa \u017eiv\u010danim sistemom istro\u0161enim od neprekidnog gledanja kao od stalnog pijanstva, \u010dovjeka u du\u0161evnom rasulu koji ne mo\u017ee odrediti granicu i postaviti filter vanjskoj informaciji i usvaja je, tako re\u0107i, u sirovom obliku \u2013 nekriti\u010dki, samo prostim mehani\u010dkim pam\u0107enjem”<\/a>[197<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

     <\/p>\n

    3. Ljudska du\u0161a<\/strong><\/p>\n

    \u010covjek je sastavljen od tijela, du\u0161e i duha. Bog je stvorio du\u0161u<\/a>[198<\/strong><\/span>]<\/sup><\/a>. Duh je “oko du\u0161e”<\/a>[199<\/strong><\/span>]<\/sup><\/a>. O postojanju ljudske du\u0161e svjedo\u010de Sveto pismo i Sveti oci.<\/p>\n

    Prvi \u010dovjek Adam je du\u0161a \u017eiva. U Knjizi Postanka Svetog pisma zapisano je: “A stvori Gospod Bog \u010doveka od praha zemaljskoga, i dunu mu u nos duh \u017eivotni; i posta \u010dovek du\u0161a \u017eiva“<\/a>[200<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Sveti Isak Sirijski<\/a>[201<\/strong><\/span>]<\/sup><\/a> tuma\u010di da se u Svetom pismu “ne pravi strogo razlikovanje izme\u0111u onoga \u0161to je svojstveno du\u0161i i onoga \u0161to je svojstveno telu”<\/a>[202<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Ako du\u0161u razmatramo iz kuta borbe protiv strasti, Sveti oci svjedo\u010de da du\u0161a ima tri sile: um, \u017eelju i volju<\/a>[203<\/strong><\/span>]<\/sup><\/a>) ili misleni, \u017eeljni i afektivni dio<\/a>[204<\/strong><\/span>]<\/sup><\/a>
    \n.<\/p>\n

    Sveti Ignjatije Brjan\u010daninov<\/a>[205<\/strong><\/span>]<\/sup><\/a> navodi da “Shimonah Vasilije, pozivaju\u0107i se na Svetog Teofilakta i druge oce, tvrdi da su tri sile du\u0161e \u2013 slovesna sila, sila revnosti i sila \u017eelje, u srcu raspore\u0111ene <\/strong>ovako: u prsima i u gornjem dijelu srca prisutna je slovesna sila; u sredini \u2013 sila revnosti; a u donjem dijelu \u2013 sila \u017eelje, ili prirodna po\u017euda“. <\/p>\n

    Sveti Makarije Veliki otkriva da du\u0161a kao i an\u0111eli ima svoj lik i izgled, a to je “lik i izgled spolja\u0161njeg \u010doveka u njegovom telu”<\/a>[206<\/strong><\/span>]<\/sup><\/a>. Du\u0161e su “fina, eteri\u010dna tela”, “na o\u010di, u\u0161i, ruke i noge du\u0161e odeveni su odgovaraju\u0107i udovi tela”<\/a>[207<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Ljudska du\u0161a je uglavnom nevidljiva za ljudsko oko. Sveti Makarije Veliki otkriva da “najsavr\u0161eniji hri\u0161\u0107ani, o\u010di\u0161\u0107eni i prosve\u0107eni Duhom Svetim, vide lik du\u0161e, ali takvo savr\u0161enstvo i vi\u0111enje dosti\u017eu samo retki me\u0111u svetima”<\/a>[208<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Sveti Isak Siri\u0458ski<\/a>[209<\/strong><\/span>]<\/sup><\/a> obja\u0161njava da prirodno stanje du\u0161e jest “vi\u0111enje bo\u017eanskih tvari, \u010dulnih i mislenih”<\/a>[210<\/strong><\/span>]<\/sup><\/a>. Natprirodno stanje jest “podsticaj ka sozercanju<\/a>[211<\/strong><\/span>]<\/sup><\/a> nadsu\u0161tnoga Bo\u017eanstva”, a protuprirodno stanje“ kretanje du\u0161e onih [ljudi] koji su pometeni strastima”<\/a>[212<\/strong><\/span>]<\/sup><\/a>. Du\u0161a je po prirodi smrtna, a po blagodati besmrtna<\/a>[213<\/strong><\/span>]<\/sup><\/a>. Ljudska du\u0161a umire kada ne \u017eivi po Bogu i u sebi nema energiju Duha Svetoga<\/a>[214<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

     <\/p>\n

    4. Utjecaj televizije na ljudsku du\u0161u<\/strong><\/p>\n

    “\u010covek je slovesno bi\u0107e i misli posredstvom re\u010di. Televizija koristi zvuk i sliku i u\u010di \u010doveka da misli u slikama“<\/a>[215<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

    Za ljudsku du\u0161u posebno su \u0161tetne televizijske serije, filmovi, crtani filmovi, reklame, koji stvaraju nerealan televizijski svijet, u kojeg uvla\u010de \u010dovjeka koji na taj na\u010din bje\u017ei iz realnog svijeta i gubi svoje dragoceno vrijeme. Umjesto da se posveti du\u0161okorisnim, duhovnokorisnim i bogougodnim poslovima, \u010dovjek provodi vrijeme ispred televizora kao op\u010dinjen. Vrijeme ne prolazi, ve\u0107 je nepovratno izgubljeno i \u0161teta koja je du\u0161i nanesena ne mo\u017ee se izmjeriti. Pritom postoje dva brojenja vremena: vanjsko ili kalendarsko, i unutra\u0161nje vrijeme svakog \u010dovjeka koje mogu tro\u0161iti te njegove strasti<\/a>[216<\/strong><\/span>]<\/sup><\/a>. Sinhronizacije televizijskih serija i ljudski glasovi crtanih likova kreiraju dvostruko la\u017eni svijet. <\/p>\n

    Medijska stvarnost ne postoji zato \u0161to je TV aparat jedina stvar koju \u010dovjek mo\u017ee dodirnuti, jedina materija s kojom mo\u017ee ostvariti taktilnu komunikaciju. Tako\u0111er, ova “stvarnost” ne mo\u017ee se nazvati stvarno\u0161\u0107u zato \u0161to nije realna ve\u0107 irealna, nije istinita ve\u0107 la\u017ena, ali ona jest stvarnost za ljude koji u\u010destvuju u stvaranju medijskih sadr\u017eaja i njihovim du\u0161ama nanosi ve\u0107u \u0161tetu. Konzument medijskih sadr\u017eaja sam stvara stvarnost od onoga \u0161to je posredovano medijima. Za njega je stvarnost to \u0161to sjedi ispred televizora i ono \u0161to gleda, \u010duje, opa\u017ea. On konstruira svoju stvarnost od bezbroj slika i utisaka koji se urezuju u njegovu du\u0161u i ne mo\u017ee ih se lako osloboditi \u010dak i kad bi htio. <\/p>\n

    Televizor je domove pretvorio u kazali\u0161ta, kina, kavane. \u010covjekova potreba za informiranjem ugu\u0161ila se u poplavi la\u017enih i \u0161tetnih medijskih sadr\u017eaja. Informativna i obrazovna funkcija televizije je svedena na minimum. \u010covjek koji provodi vi\u0161e vremena ispred televizora gleda i ono \u0161to ne bi htio vidjeti, slu\u0161a i ono \u0161to ne bi htio \u010duti. Televizija poti\u010de fantaziju kojoj mo\u017eemo pristupiti kriti\u010dki. Sveti oci u\u010de da je fantazija (uobrazilja) „prirodna energija ili mo\u0107 du\u0161e” i „da se aktivirala u \u010doveku posle Grehopada i njome su po\u010dele da gospodare la\u017ene slike i ideje, \u0161to je potom po\u010delo da stvara ozbiljne probleme ljudskoj du\u0161i”<\/a>[217<\/strong><\/span>]<\/sup><\/a>. Mitroplolit Jerotej Vlahos<\/a>[218<\/strong><\/span>]<\/sup><\/a> fantaziju uspore\u0111uje s televizorom „koji mo\u017ee da emituje televizijsku sliku, ali ne mo\u017ee sam da stvara sliku”<\/a>[219<\/strong><\/span>]<\/sup><\/a>. Izlo\u017eeni audiovizuelnim sadr\u017eajima, gledaoci mogu misli i pomisli, osje\u0107aje, potrebe, \u017eelje koje pripadaju nekom drugom prihvatiti kao svoje. \u010cak i gledaoci koji imaju odre\u0111eno teoretsko znanje o funkcioniranju masovnih medija ne mogu izbje\u0107i negativne efekte audiovizuelnih sadr\u017eaja koje gledaju. Televizijski sadr\u017eaji mogu kod gledaoca izazvati zaista lo\u0161e pomisli. Misli su „razumski predlozi”, dok su pomisli „razumski predlozi koji su sme\u0161ani sa odgovaraju\u0107im slikama (predstavama) i podsticajima \u0161to u um dolaze kroz gledanje i slu\u0161anje, ili i kroz jedno i kroz drugo”<\/a>[220<\/strong><\/span>]<\/sup><\/a>. Pomisli su „slike i podsticaji, koje utelovljuju odre\u0111ene poruke”.<\/a>[221<\/strong><\/span>]<\/sup><\/a> \u010covek se mora boriti protiv lo\u0161ih misli i njegovati dobre. Od izvanredne va\u017enosti je da \u010dovek \u010duva svoj um, zato \u0161to ako prihvati samo jednu lo\u0161u misao, mo\u017ee svojoj du\u0161i izazvati enormnu \u0161tetu. Odmah \u010dim uklju\u010di televizor \u010dovjek je izlo\u017een odre\u0111enim sadr\u017eajima \u010dak i kad to ne \u017eeli. Na primjer, dok gleda neku obrazovnu ili dje\u010dju emisiju izlo\u017een je porukama reklamnog bloka ili dok mijenja kanale mo\u017ee vidjeti i \u010duti \u0161tetne prizore. <\/p>\n

    Mo\u017eemo da zaklju\u010diti da televizija vr\u0161i negativan utjecaj na tri sile ljudske du\u0161e na sljede\u0107i na\u010din:<\/p>\n

      \n
    1. Na razumski dio du\u0161e televizija utje\u010de tako \u0161to smanjuje intelektualnu mo\u0107, iscrpljuje nervni sistem, pomra\u010duje mo\u0107 rasu\u0111ivanja.<\/span><\/li>\n
    2. Na \u017eelje televizija utje\u010de tako \u0161to pove\u0107ava nerazumne \u017eelje i potrebe izazivaju\u0107i razli\u010dita isku\u0161enja kod gledatelja.<\/span><\/li>\n
    3. Na volju utje\u010de tako \u0161to ju slabi izazivaju\u0107i apatiju i hipnozu, a na afektivni dio du\u0161e televizija utje\u010de tako da izaziva ljutnju, zlobu, bijes, agresiju, podsti\u010de nasilje.<\/span><\/li>\n<\/ol>\n

      Pritom na sve tri sile du\u0161e utje\u010de istovremeno. Kao \u0161to je zapisao arhimandrit Rafail Karelin, pod utjecajem televizijskih sadr\u017eaja du\u0161a postaje \u00abrazma\u017eeno mlitava, \u010dulna i histeri\u010dna”<\/a>[222<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

      Ljudska manifestacija du\u017eeg utjecaja televizije mo\u017ee biti razli\u010dita u razli\u010ditim vremenima, u ovisnosti od strasti koja dominira \u010dovjekom u tom vremenu i tipu medijskih sadr\u017eaja kojima je izlo\u017een. <\/p>\n

      Religiozni ljudi gledaju na televiziju kao na \u00abneprijatelja<\/a>[223<\/strong><\/span>]<\/sup><\/a> i zlo”<\/a>[224<\/strong><\/span>]<\/sup><\/a>. Sveti Nil Sinajski je rekao da “svako tko gleda na zlo bez ga\u0111enja, uskoro \u0107e po\u010deti da gleda sa zadovoljstvom”<\/a>[225<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

      Televizija je hipnotizer i veoma sugestivna, tako da ono \u0161to na po\u010detku izgleda odbojno i uznemiravaju\u0107e, kasnije mo\u017ee postati privla\u010dno ako gledalac nastavi primati te poruke. Zato \u0161tetne slike i zvukove treba izbjegavati, jer ako \u010dovjek s njima zapo\u010dne konverzaciju, du\u0161a ne mo\u017ee ostati neo\u0161te\u0107ena. \u010cak i ne\u0161to \u0161to izgleda dobro ima negativan utjecaj na ljudsku du\u0161u a da recipienti i ne moraju toga biti svjesni. Televizija krije opasnosti i za medijske djeatnike koji se bave novinarskim poslom. Stalno u trci s doga\u0111ajima, pod stresom obavljanja zadatka prije krajnjeg roka, u stalnoj \u017eurbi da pripreme prilog ili emisuju za uho i oko gledaoca, novinari sami sebi postaju neprijateljima. <\/p>\n

      Ljudskoj du\u0161i je vi\u0161e potrebna molitva, a manje televizija. Vi\u0161e joj je potrebno gledanje u visinu nego na daljinu. Vi\u0161e joj je potrebno gledanje u sebe nego izvan sebe.<\/p>\n

       <\/p>\n

      5. Zaklju<\/strong>\u010dak<\/strong><\/p>\n

      Televizija ima negativan uticaj na tri sile ljudske du\u0161e: um, \u017eelju i volju. Ona hipnotizira, smanjuje intelektualnu mo\u0107, izaziva isku\u0161enja, ohrabruje \u017eelje, stvara potrebe, slabi volju i izaziva apatiju. <\/p>\n

      \u010cak i ono \u0161to ponekad ljudima izgleda dobro (na primjer crtani filmovi koji razvijaju imaginaciju), ima negativan efekt na ljudsku du\u0161u, \u010dega recipienti ne moraju biti svjesni. Isto tako, ono \u0161to na po\u010detku izgleda odbojno i uznemiravaju\u0107e za gledaoce, kasnije mo\u017ee postati privla\u010dno ako nastave primati isti medijski sadr\u017eaj. \u010cak i gledaoci koji imaju teorijsko znanje o funkcioniranju televizije kao masovnog medija ne mogu izbje\u0107i negativni efekt audiovizuelnih sadr\u017eaja koje gledaju. Televizija putem svojih sadr\u017eaja zaista mo\u017ee izazvati lo\u0161e pomisli kod gledatelja. \u010covjek se mora boriti protiv lo\u0161ih pomisli i njegovati dobre misli. Izuzetno je va\u017eno za \u010dovjeka da ogradi svoj um, jer ako prihvati samo jednu lo\u0161u pomisao, mo\u017ee izazvati veliku \u0161tetu svojoj du\u0161i. Zato ako \u017eeli sa\u010duvati svoju du\u0161u, preporuka je – \u0161to kra\u0107a i selektivna izlo\u017eenost televizijskim sadr\u017eajima. <\/p>\n

       <\/p>\n

      \n
      \n

      <\/a>[168<\/strong><\/span>]<\/sup><\/a> 
      \nMt 16, 26, Mk 8, 36-37.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[169<\/strong><\/span>]<\/sup><\/a> 
      \nMt 16, 26, Mk 8, 36-37.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[170<\/strong><\/span>]<\/sup><\/a> 
      \nLjubo Mi\u0107unovi\u0107, Sovremen leksikon na stranski zborovi i izrazi<\/em>, Na\u0161a kniga, Skopje 1990., str. 580.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[171<\/strong><\/span>]<\/sup><\/a> 
      \nDaniel Chandler i Rod Munday, Media and Communication<\/em>, Oxford University Press, Oxford and New York 2011., str. 425.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[172<\/strong><\/span>]<\/sup><\/a> 
      \nvideo, 2<\/em>, vidi, visum<\/em>, gleda, primje\u0107uje, predvi\u0111a, brine se
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[173<\/strong><\/span>]<\/sup><\/a> 
      \nLj. Bosotova i D. \u010cadikovska, Latinski jazik za <\/em>III godina kulturolo\u0161ka struka,<\/em> III izd., Prosvetno delo, Skopje 1999., str. 133.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[174<\/strong><\/span>]<\/sup><\/a> 
      \nLj. Mi\u0107unovi\u0107, Sovremen leksikon na stranski zborovi i izrazi<\/em>, str. 580-581.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[175<\/strong><\/span>]<\/sup><\/a> 
      \nJohn Fiske, Television Culture<\/em>, Methuen, London and NewYork 1987.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[176<\/strong><\/span>]<\/sup><\/a> 
      \nJohn Fiske, Television Culture<\/em>, str. 19.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[177<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 19.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[178<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 19.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[179<\/strong><\/span>]<\/sup><\/a> 
      \nDejvid Mek Kvin, Televizija (medijski priru\u010dnik)<\/em>. Clio, Beograd 2000., str. 232.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[180<\/strong><\/span>]<\/sup><\/a> 
      \nMarie Winn, The Plug-in Drug<\/em>, Viking Press, Penguin, New York 1977.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[181<\/strong><\/span>]<\/sup><\/a> 
      \nMarie Winn, The Plug-in Drug.<\/em>
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[182<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 232.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[183<\/strong><\/span>]<\/sup><\/a> 
      \nT. Gruevski, Komunikologija, <\/em>Studiorum, Skopje 2011., str. 279.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[184<\/strong><\/span>]<\/sup><\/a> 
      \nStanley. J. Baran i Dennis K. Davis, Mass Communication Theory (Foundation, Ferment and Future),<\/em> 4th ed., Thomson Wadsworth, Belmont 2006., str. 193.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[185<\/strong><\/span>]<\/sup><\/a> 
      \nAletta. C. Huston, 1992., u: S. J. Baran i D. K. Davis, Mass Communication Theory (Foundation, Ferment and Future<\/em>).
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[186<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 193.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[187<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 193.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[188<\/strong><\/span>]<\/sup><\/a> 
      \nScott Andison, 1977., u Ibid.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[189<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 194-195.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[190<\/strong><\/span>]<\/sup><\/a> 
      \nU. S. Congress, 1972., u Ibid., str. 194.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[191<\/strong><\/span>]<\/sup><\/a> 
      \nBentley, u J. S. O’ Rourke, Management Communication (A case – analysis aproach)<\/em>. Prentice Hall, New Yersey 2001., str. 119.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[192<\/strong><\/span>]<\/sup><\/a> 
      \nJoseph Turow, Mediji danas, Uvod u masovne komunikacije<\/em>. Clio, Beograd 2012.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[193<\/strong><\/span>]<\/sup><\/a> 
      \nJoseph Turow, Mediji danas, Uvod u masovne komunikacije<\/em>, str. 2.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[194<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 243. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[195<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko \u2013 karlova\u010dke, Beograd 2011. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[196<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Put spasenja u XXI veku.<\/em><\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[197<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 195-197. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[198<\/strong><\/span>]<\/sup><\/a> 
      \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko-karlova\u010dke, Beograd, 2010., str. 8, str. 5-73. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[199<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str. 50.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[200<\/strong><\/span>]<\/sup><\/a> 
      \n1 Moj, 7.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[201<\/strong><\/span>]<\/sup><\/a> 
      \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, 3. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2016.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[202<\/strong><\/span>]<\/sup><\/a> 
      \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, str. 25.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[203<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str.28.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[204<\/strong><\/span>]<\/sup><\/a> 
      \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>,<\/em> u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke, Beograd 2010., str. 9.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[205<\/strong><\/span>]<\/sup><\/a> 
      \nSveti Ignjatije Brjan\u010daninov, Enciklopedija pravoslavnog duhovnog <\/em>\u017eivota,<\/em> 2. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2008., str. 287.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[206<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 120.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[207<\/strong><\/span>]<\/sup><\/a> 
      \nIbid.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[208<\/strong><\/span>]<\/sup><\/a> 
      \nIbid.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[209<\/strong><\/span>]<\/sup><\/a> 
      \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[210<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 24.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[211<\/strong><\/span>]<\/sup><\/a> 
      \nsozercanje,<\/em> od korijena rije\u010di „zrenje“, sagledati, kontemplacija.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[212<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 24.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[213<\/strong><\/span>]<\/sup><\/a> 
      \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, <\/em>str. 18.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[214<\/strong><\/span>]<\/sup><\/a> 
      \nIbid.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[215<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke., Beograd 2011., str. 195.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[216<\/strong><\/span>]<\/sup><\/a> 
      \nBla\u017eeni Augustin, u Arhimandrit Rafail Karelin, Tajnata na spasenieto, <\/em>Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str. 68.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[217<\/strong><\/span>]<\/sup><\/a> 
      \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, <\/em>str. 18. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[218<\/strong><\/span>]<\/sup><\/a> 
      \nIbid.<\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[219<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 18.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[220<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 58.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[221<\/strong><\/span>]<\/sup><\/a> 
      \nIbid., str. 58-59.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[222<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> str. 195.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[223<\/strong><\/span>]<\/sup><\/a> 
      \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> str. 198. <\/p>\n

      <\/span><\/p>\n<\/div>\n

      \n

      <\/a>[224<\/strong><\/span>]<\/sup><\/a> 
      \nStarac Pajsije, \u010cuvajte du<\/em>\u0161u (Razgovori sa starcem Pajsijem Svetogorcem o spasenju u savremenom svetu),<\/em> 4. izd., Biblioteka Obraz sveta\u010dki, Pravoslavna misionarska \u0161kola pri Hramu Svetog Aleksandra Nevskog, Beograd 2011., str. 36-37.
      \n<\/span><\/p>\n<\/div>\n

      \n

      <\/a>[225<\/strong><\/span>]<\/sup><\/a> 
      \nGoran Veljkovi\u0107, Pravoslavni podsetnik za prostu 2014.<\/em>,<\/em> Duhovni lug, Kragujevac 2014., str. 62.<\/p>\n

      <\/span><\/p>\n<\/div>\n

       <\/p>\n

      Literatura:<\/strong><\/p>\n

      \u0410\u0440\u0445\u0438\u043c\u0430\u043d\u0434\u0440\u0438\u0442 \u0420\u0430\u0444\u0430\u0438\u043b \u041a\u0430\u0440\u0435\u043b\u0438\u043d, \u041f\u0443\u0442 \u0441\u043f\u0430\u0441\u0435\u045a<\/em>a<\/em> \u0443 <\/em>XXI<\/em> \u0432\u0435\u043a\u0443<\/em>, \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0447\u0435\u0432 \u0434\u043e\u043c \u043f\u0440\u0438 \u0412\u0435\u0440\u0441\u043a\u043e\u043c \u0434\u043e\u0431\u0440\u043e\u0442\u0432\u043e\u0440\u043d\u043e\u043c \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u0459\u0441\u0442\u0432\u0443 \u0410\u0440\u0445\u0438\u0435\u043f\u0438\u0441\u043a\u043e\u043f\u0438\u0458\u0435 \u0431\u0435\u043e\u0433\u0440\u0430\u0434\u0441\u043a\u043e – \u043a\u0430\u0440\u043b\u043e\u0432\u0430\u0447\u043a\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2011.<\/p>\n

      Arhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke., Beograd 2011. <\/p>\n

      \u0410\u0440\u0445\u0438\u043c\u0430\u043d\u0434\u0440\u0438\u0442 \u0420\u0430\u0444\u0430\u0438\u043b \u041a\u0430\u0440\u0435\u043b\u0438\u043d, \u0422\u0430\u0458\u043d\u0430\u0442\u0430 \u043d\u0430 \u0441\u043f\u0430\u0441\u0435\u043d\u0438\u0435\u0442\u043e<\/em>, \u041c\u0430\u043d\u0430\u0441\u0442\u0438\u0440 ,,\u0421\u0432\u0435\u0442\u0438 \u0410\u0442\u0430\u043d\u0430\u0441\u0438\u0458 \u0412\u0435\u043b\u0438\u043a\u0438”, \u0416\u0443\u0440\u0447\u0435 – \u0414\u0435\u043c\u0438\u0440 \u0425\u0438\u0441\u0430\u0440 2008.<\/p>\n

      Arhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008.<\/p>\n

      Baran, Stanley. J., i Davis, Dennis. K., Mass Communication Theory (Foundation, Ferment and Future),<\/em> 4th ed., Thomson Wadsworth, Belmont 2006.<\/p>\n

      \u0411\u043e\u0441\u043e\u0442\u043e\u0432\u0430 \u0409 \u0438 \u0427\u0430\u0434\u0438\u043a\u043e\u0432\u0441\u043a\u0430, \u0414., \u041b\u0430\u0442\u0438\u043d\u0441\u043a\u0438 \u0458\u0430\u0437\u0438\u043a \u0437\u0430 III \u0433\u043e\u0434\u0438\u043d\u0430 \u043a\u0443\u043b\u0442\u0443\u0440\u043e\u043b\u043e\u0448\u043a\u0430 \u0441\u0442\u0440\u0443\u043a\u0430,<\/em> III \u0438\u0437\u0434., \u041f\u0440\u043e\u0441\u0432\u0435\u0442\u043d\u043e \u0434\u0435\u043b\u043e, \u0421\u043a\u043e\u043f\u0458\u0435 1990. <\/p>\n

      Bosotova LJ. i \u010cadikovska D., Latinski jazik za <\/em>III godina kulturolo\u0161ka struka,<\/em> III izd., Prosvetno delo, Skopje 1990.<\/p>\n

      Chandler, Daniel. i Munday, Rod., Media and Communication<\/em>, Oxford University Press, Oxford and New York 2011.<\/p>\n

      Fiske, John,. Television Culture<\/em>, Methuen, London and NewYork 1987.<\/p>\n

      \u0413\u0440\u0443\u0435\u0432\u0441\u043a\u0438, \u0422ome, \u041a\u043e\u043c\u0443\u043d\u0438\u043a\u043e\u043b\u043e\u0433\u0438\u0458\u0430,<\/em> \u0421\u0442\u0443\u0434\u0438\u043e\u0440\u0443\u043c, \u0421\u043a\u043e\u043f\u0458\u0435 2011. <\/p>\n

      Gruevski, \u0422ome, Komunikologija, <\/em>Studiorum, Skopje 2011.<\/strong><\/p>\n

      Mek Kvin, Dejvid, B., Televizija (medijski priru\u010dnik)<\/em>, Clio, Beograd 2000.<\/p>\n

      \u041c\u0438\u0442\u0440\u043e\u043f\u043e\u043b\u0438\u0442 \u0408\u0435\u0440\u043e\u0442\u0435\u0458 \u0412\u043b\u0430\u0445\u043e\u0441, \u041e\u0431\u043e\u043b\u0435\u043b\u043e\u0441\u0442 \u0438 \u043b\u0435\u0447\u0435\u045a\u0435 \u0434\u0443\u0448\u0435 \u0443 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u043c \u043f\u0440\u0435\u0434\u0430\u045a\u0443<\/em>, \u0443: \u0408. \u0421\u0440\u0431\u0443\u0459 (\u0443\u0440\u0435\u0434.), \u041b\u0435\u0447\u0435\u045a\u0435 \u0434\u0443\u0448\u0435 \u0443 \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u0458 \u0426\u0440\u043a\u0432\u0438<\/em>, \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0447\u0435\u0432 \u0434\u043e\u043c \u043f\u0440\u0438 \u0412\u0435\u0440\u0441\u043a\u043e\u043c \u0434\u043e\u0431\u0440\u043e\u0442\u0432\u043e\u0440\u043d\u043e\u043c \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u0459\u0441\u0442\u0432\u0443 \u0410\u0440\u0445\u0438\u0435\u043f\u0438\u0441\u043a\u043e\u043f\u0438\u0458\u0435 \u0431\u0435\u043e\u0433\u0440\u0430\u0434\u0441\u043a\u043e – \u043a\u0430\u0440\u043b\u043e\u0432\u0430\u0447\u043a\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2010., \u0441\u0442\u0440. 5-73.<\/p>\n

      Mitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>,<\/em> u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke, Beograd 2010., str. 5-73. <\/p>\n

      \u041c\u0438\u045c\u0443\u043d\u043e\u0432\u0438\u045c, \u0409\u0443\u0431\u043e, \u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d \u043b\u0435\u043a\u0441\u0438\u043a\u043e\u043d \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0441\u043a\u0438 \u0437\u0431\u043e\u0440\u043e\u0432\u0438 \u0438 \u0438\u0437\u0440\u0430\u0437\u0438<\/em>, \u041d\u0430\u0448\u0430 \u043a\u043d\u0438\u0433\u0430, \u0421\u043a\u043e\u043f\u0458\u0435 1990.<\/p>\n

      Mi\u0107unovi\u0107, Ljubo, Sovremen leksikon na stranski zborovi i izrazi<\/em>, Na\u0161a kniga, Skopje 1990.<\/p>\n

      O’ Rourke, James, S., Management Communication (A case- analysis aproach)<\/em>, Prentice Hall, New Yersey, 2001. <\/p>\n

      \u0421\u0432\u0435\u0442\u0438 \u0418\u0433\u045a\u0430\u0442\u0438\u0458\u0435 \u0411\u0440\u0458\u0430\u043d\u0447\u0430\u043d\u0438\u043d\u043e\u0432, \u0415\u043d\u0446\u0438\u043a\u043b\u043e\u043f\u0435\u0434\u0438\u0458\u0430 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u0433 \u0434\u0443\u0445\u043e\u0432\u043d\u043e\u0433 \u0436\u0438\u0432\u043e\u0442\u0430<\/em>, 2. \u0438\u0437\u0434., \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0445\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2008.<\/p>\n

      Sveti Ignjatije Brjan\u010daninov, Enciklopedija pravoslavnog duhovnog <\/em>\u017eivota, <\/em>2. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2008.<\/p>\n

      \u0421\u0432\u0435\u0442\u0438 \u0418\u0441\u0430\u043a \u0421\u0438\u0440\u0438\u0458\u0441\u043a\u0438, \u041f\u043e\u0434\u0432\u0438\u0436\u043d\u0438\u0447\u043a\u0430 \u0441\u043b\u043e\u0432\u0430, <\/em>3. \u0438\u0437\u0434., \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0445\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2016.<\/p>\n

      Sveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, 3. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2016. <\/p>\n

      \u0421\u0432\u0435\u0442\u043e\u0441\u0430\u0432\u0430\u0446, \u0421\u0442\u0430\u0440\u0438\u0458\u0435 \u0433\u0435\u043d\u0435\u0440\u0430\u0446\u0438\u0458\u0435 \u0441\u0443 \u043e\u0434\u0433\u043e\u0432\u043e\u0440\u043d\u0435 \u0437\u0430 \u043f\u043e\u0440\u043e\u043a\u0435 \u043c\u043b\u0430\u0434\u0438\u0445, <\/em>\u041f\u0430\u0440\u043e\u0445\u0438\u0458\u0441\u043a\u0438 \u043b\u0438\u0441\u0442 \u0425\u0440\u0430\u043c\u0430 \u0421\u0432\u0435\u0442\u043e\u0433 \u0421\u0430\u0432\u0435 \u0443 \u0411\u0435\u043e\u0433\u0440\u0430\u0434\u0443, 63, (VII-VIII\/2014.), \u0425\u0440\u0430\u043c \u0421\u0432\u0435\u0442\u043e\u0433 \u0421\u0430\u0432\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434:<\/p>\n

      Svetosavac, <\/em>Starije generacije su odgovorne za poroke mladih<\/em>, .Parohijski list Hrama Svetog Save u Beogradu, 63, (VII-VIII\/2014.), Hram Svetog Save, Beograd<\/p>\n

      \u0421\u0442\u0430\u0440\u0430\u0446 \u041f\u0430\u0458\u0441\u0438\u0458\u0435. \u0427\u0443\u0432\u0430\u0458\u0442\u0435 \u0434\u0443\u0448\u0443 (\u0420\u0430\u0437\u0433\u043e\u0432\u043e\u0440\u0438 \u0441\u0430 \u0441\u0442\u0430\u0440\u0446\u0435\u043c \u041f\u0430\u0458\u0441\u0438\u0458\u0435\u043c \u0421\u0432\u0435\u0442\u043e\u0433\u043e\u0440\u0446\u0435\u043c \u043e \u0441\u043f\u0430\u0441\u0435\u045a\u0443 \u0443 \u0441\u0430\u0432\u0440\u0435\u043c\u0435\u043d\u043e\u043c \u0441\u0432\u0435\u0442\u0443)<\/em>, 4. \u0438\u0437\u0434., \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0431\u0440\u0430\u0437 \u0441\u0432\u0435\u0442\u0430\u0447\u043a\u0438, \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0425\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2011. <\/p>\n

      Starac Pajsije, \u010cuvajte du<\/em>\u0161u (Razgovori sa starcem Pajsijem Svetogorcem o spasenju u savremenom svetu),<\/em> 4. izd., Biblioteka Obraz sveta\u010dki, Pravoslavna misionarska \u0161kola pri Hramu Svetog Aleksandra Nevskog, Beograd 2011. <\/p>\n

      Tjurou, D\u017eozef., Mediji danas, Uvod u masovne komunikacije<\/em>, Clio, Beograd 2012.<\/p>\n

      \u0412\u0435\u0459\u043a\u043e\u0432\u0438\u045b, \u0413\u043e\u0440\u0430\u043d, \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0438 \u043f\u043e\u0434\u0441\u0435\u0442\u043d\u0438\u043a \u0437\u0430 \u043f\u0440\u043e\u0441\u0442\u0443 2014<\/em>., \u0414\u0443\u0445\u043e\u0432\u043d\u0438 \u043b\u0443\u0433. \u041a\u0440\u0430\u0433\u0443\u0458\u0435\u0432\u0430\u0446 2014.<\/p>\n

      Veljkovi\u0107, Goran, Pravoslavni podsetnik za prostu 2014.<\/em>,<\/em> Duhovni lug, Kragujevac 2014. <\/p>\n

      Winn, Marie, The Plug-in Drug<\/em>, Viking Press, Penguin, New York 1977.<\/p>\n

       <\/p>\n

      Television and Human Soul<\/span><\/strong><\/p>\n

       <\/p>\n

      Abstract<\/strong><\/em><\/p>\n

       <\/span><\/p>\n


      \n\u201cWhat is the benefit of the human if he obtains the whole world and damage the soul? Or what kind of ransom will give the man for his soul?\u201d (Mt 16, 26, Mk 8, 36-37).
      \n<\/em><\/p>\n

            <\/span><\/p>\n


      \nThe goal of the human life is the salvation of the soul. The human must save his soul from the harmful sights. The aim of this paper is to research how the television as mass media influence on the human soul. Thus, the author analyzes the influence of television on the mind, wish and will of the human that is exposed to media contents. In the paper are offered conclusions about the negative effects of television on human souls and it is recommended selective and as short as possible exposure to television programs.<\/em><\/p>\n

       <\/p>\n

      Key words:<\/em><\/strong> television, human soul, mass media.<\/em><\/p>\n

       <\/p>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

      IX Uz deveti simpozij Filozofija medija (2019).      9(16)#1 2020 \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna. DOI 10.46640\/imr.9.16.1 UDK 304.9:316.774 Pregledni \u010dlanak Review article Primljeno: 02.03.2020.     Divna Vuksanovi\u0107 i Dragan \u0106alovi\u0107 Fakultet dramskih umetnosti, Univerzitet umetnosti, Srbija vuksanovic.divna@gmail.com Fakultet za […]<\/p>\n","protected":false},"author":2,"featured_media":347,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[81],"tags":[631,407,287,325,586,634,154,609,632,629,636,637,635,126,630,638,640,639,642,628,627,633,641,292],"class_list":["post-348","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-in-medias-res-broj-16","tag-can-intracommunicology-assist-the-philosophy-of-the-media","tag-daniela-blazevska","tag-divna-vuksanovic","tag-dragan-calovic","tag-fahira-fejzic-cengic","tag-fast-choices-and-emancipatory-spaces-complex-reality-of-online-dating-apps","tag-fulvio-suran","tag-iva-paska","tag-ivan-balabanic","tag-ivana-greguric-knezevic","tag-jelena-hadzic","tag-marko-poljak","tag-masa-martinic","tag-nenad-vertovsek","tag-philosophy-and-consciousness-in-the-future-cyborgs-and-artificial-intelligence-waiting-for-immortality","tag-preliminary-communication-and-research-in-humanistic-sociology-series-models-for-adoption-of-new-technologies-considering-influence-of-communication-on-individuals-behavior","tag-sasa-marinovic","tag-sloboda-na-rubu-novih-medija","tag-televizija-i-ljudska-dusa","tag-the-body-narcissism-of-the-media","tag-the-possibility-of-critique-in-an-era-ruled-by-the-media","tag-the-social-doctrine-and-presence-of-the-catholic-church-in-the-media","tag-tijelo-kao-medij-svijeta","tag-zeljko-rutovic","et-has-post-format-content","et_post_format-et-post-format-standard"],"acf":[],"yoast_head":"\n\u010clanci IN MEDIAS RES br. 16 - In Medias Res - \u010casopis centra za filozofiju medija<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/centar-fm.org\/inmediasres\/index.php\/clanci-in-medias-res-br-16\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u010clanci IN MEDIAS RES br. 16 - In Medias Res - \u010casopis centra za filozofiju medija\" \/>\n<meta property=\"og:description\" content=\"IX Uz deveti simpozij Filozofija medija (2019).      9(16)#1 2020 \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna. 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